Thursday, September 18, 2025

Infrastructure and economic development in Africa

 Evidence abounds to support the view that economy of sub-Saharan Africa (SSA) has been growing in recent times, but there is considerable concern that the growth has not been accompanied by economic transformation



Evidence abounds to support the view that economy of sub-Saharan Africa (SSA) has been growing in recent times, but there is considerable concern that the growth has not been accompanied by economic transformation.

 The lack of economic transformation is traceable to low level of investment in transformation activities especially raw material processing industries occasioned, at least in part, by the fact that sub-Saharan Africa has the highest cost of doing business in the world with cost of infrastructure services making up a disproportionately large part of production and trade costs. 

This is a reflection of serious deficit in the three dimensions of infrastructure, namely quality, quantity and access. Against this background, it was considered topical to devote the plenary session of December 2007 to the issue of infrastructure and economic development in Africa. 

This volume, therefore, contains the three papers presented at that plenary session. The first paper by César Calderón and Luis Servén on infrastructure and economic development in SSA focused on analysing the linkages between infrastructure and economic development pointing out that the literature on effects of infrastructure on economic development is inconclusive. 

Noting that physical infrastructures are rarely homogenous and analysing a large panel data for 136 countries, they found that infrastructure development is associated with both higher growth and lower inequality. They also found that while infrastructure made a large contribution to reducing inequality in East and South Asia, the impact was relatively modest in SSA due to poor quality of infrastructure. 

They concluded that corruption adversely affect impact of infrastructure on productivity and growth stressing, among other things, the importance of independent regulation agencies in offsetting some of the consequences of corruption on infrastructural services. Kennedy K. Mbekeani, in the second paper, presented a review of international experience in infrastructure, trade expansion and regional integration and lessons for Africa. Delving into the relationships between trade, infrastructure and regional expansion, he asserted that improvements in productivity lead to increased trade and can foster regional integration through improved intra-regional trade and industrial relocation.

 There is persuasive evidence that adequate infrastructure provision is a key requirement for trade liberalisation to achieve its intended objective of efficient resource reallocation and export growth.

 The paper concluded by providing a summary of some Africa's infrastructure programmes that have the potential to lead to trade expansion and regional integration.

 Finally, the paper by Mthuli Ncube on financing and managing infrastructure in Africa presents arguments on the relationship between infrastructure investments and economic growth in Africa. Infrastructure encompasses transport, telecommunications, water and sanitation, power and gas, and major water works, and also focuses on quantity versus quality of infrastructure. 

Ncube also found that, in the literature, the causal nexus between infrastructure capital and economic growth and development, in general, has been ambiguous. However, it does seem one thing is clear, namely that sustainable high economic growth often occurs in an environment where there is a meaningful infrastructure development, although it is not obvious which leads the other. The paper presents the various financing strategies, around Public–Private partnerships (PPPs) and examples of PPP-type arrangements in Africa. Ncube concluded the paper by exploring policy implications of the state of infrastructure and …

Saturday, September 13, 2025

The Mostly  Story of America’s First Black Private Investigator

 He made his name in Chicago investigating racial violence, solving crimes, and exposing corruption. But America’s first Black private detective was hiding secrets of his own.

Early in the evening of April 10, 1928, the day of Chicago’s municipal primary, a candidate for alderman named Octavius C. Granady was pulling up to a polling station, choked with voters fresh from work, when a man dressed in a gray overcoat and a fedora strolled up to his car, drew a pistol, and fired a volley of shots through the back window.
The first black private investigator



 Amazingly, the would-be killer missed his target. Granady’s driver slammed his foot on the gas, sending the vehicle, hung with campaign banners, burning rubber down Washburne Avenue. The gunman hopped onto the running board of a nearby Cadillac, which promptly gave chase.

The weeks leading up to the city’s election had been marked by a frenzy of political violence. Chicago’s flamboyantly amoral mayor, William “Big Bill” Thompson, who had recently won office on the populist slogan “America First,” enjoyed the backing of local gangsters, including the infamous syndicate kingpin Al Capone. 

To push through Thompson’s ticket of loyal supporters, Capone’s henchmen adopted a blunt approach to canvassing. Houses of political officials were bombed, poll workers beaten, and the citizenry intimidated by club-wielding thugs. Tabloids dubbed the election the Pineapple Primary—“pineapple” being slang for a hand grenade.

A brave coalition of civic reformers, however, was fighting back against the corruption afflicting the city. Among them was Octavius Granady. A Black lawyer and World War I veteran, Granady had volunteered to run against a longtime Thompson ally named Morris Eller, who was white, for the city council seat representing Chicago’s 20th Ward. 

The heavily contested race soon became the front line in the battle for the soul of the city. Fearing for his life as primary day approached, Granady had asked for protection from the police department. The request was denied.
After the attempt on his life, Granady’s car careened wildly for more than a mile through the crowded streets of the South Side, trying desperately to lose its pursuers. The hitman, still hunched low on the running board and clutching the Cadillac’s steel frame for balance, continued to snap off rounds. Then, while trying to maneuver a turn, Granady’s driver lost control and crashed into a curb.

Dazed, the candidate stumbled from the wreck, only to be met by a trio of attackers exiting the Cadillac. Squaring up, they brought him down in a spray of shotgun fire. As Granady lay dying, the assassins sped off, a banner for his opponent flapping from their vehicle’s chassis.

Nearly a decade into Prohibition, Chicagoans had become inured to a certain amount of murder and mayhem. But the daylight execution of a principled political reformer shocked the populace.

 A special prosecutor was appointed to bring the perpetrators to justice. His first task was to hire someone to lead the investigation into the killing—someone fearless and independent, free from influence by the city’s notoriously troubled police department.

 A series of reputable investigative agencies, however, failed to make any headway in the case. Frustrated, the prosecutor turned to an unlikely choice—a Black man, one who had been blazing an extraordinary path through the world of criminal investigation: Sheridan Bruseaux.

He made his name in Chicago investigating racial violence, solving crimes, and exposing corruption. But America’s first Black private detective was hiding secrets of his own.
A little less than a decade before, Bruseaux had become, by all extant records, the United States’ first Black licensed private investigator.

 The industry was, at the time, a white man’s enterprise, with illustrious agencies such as Pinkerton and Baldwin-Felts marketing their services to the country’s moneyed elite. Bruseaux pitched his to Chicago’s growing Black bourgeoisie, who were beginning to suffer the same messy divorces and estate battles as their white counterparts. While Bruseaux snooped into embezzlement and infidelity—a private eye’s bread and butter—he also moonlighted as an avenger of racial violence, hunting perpetrators of lynchings and bombings. His advantage over his white competitors, Bruseaux would later claim, was his vast network of informants hidden in plain sight: Black cooks and cleaners and doormen, an army of service workers who received no second glances but were privy to the city’s whispers and confidences.
Though Bruseaux has since been neglected by history, he was once a household name in the Black community. 

But as he prepared to take on the Granady case, the biggest of his career, his public persona revealed only part of his story. He had become wealthy and famous by unearthing other people’s secrets, but the man known as Sheridan Bruseaux was keeping a few of his own.
 
On April 26, 1890, Sheridan Bruseau—the second to last of fifteen children, nine of whom survived past adolescence—was born in Little Rock, Arkansas. Sheridan’s father, Alexander, had been born into slavery on a sugar plantation in Louisiana, a land of serpentine bayous and long fields of swaying cane. In harvest season, cutting gangs waded into the tall grass, hacking at the stalks with flat, double-sided knives from dawn to dusk.

 Among Southern slaves, cane plantations inspired terror, so frequent was death from exhaustion, disease, or industrial accidents. (The famed abolitionist Frederick Douglass dubbed captivity on such plantations a “life of living death.”)
During the Civil War, when the Union Army marched into Louisiana, thousands of slaves dropped their blades and fled, many choosing to enlist with their liberators. In the summer of 1863, Alexander Bruseau, then 25, joined up and was mustered into the U.S. Colored Troops 79th Infantry. Following the Union’s final victory in 1865, Bruseau received $249.60 in military benefits from the Freedman’s Bureau and headed north to Arkansas. By the late 19th century, Little Rock was home to a thriving class of Black entrepreneurs and craftsmen. Most former slaves, though, had few marketable skills, and they were forced into menial work and subsistence incomes. Bruseau became a gardener. In 1877, he married a woman, Nancy, from North Carolina, with whom he had several children, including Sheridan. Their home, a simple frame shack near the city limits, sat in sight of a cemetery honoring the Confederate dead.

Under Jim Crow, Black Southerners were frequently subjected to spectacular violence. In 1904, when Sheridan was 14, the town of St. Charles, two counties over, became the site of one of the largest mass lynchings in U.S. history, in which 13 Black men were shot to death. 

Such brutal vigilantism often received the tacit support of journalists. Little Rock’s Arkansas Democrat once printed on its front page that a “black brute”—an alliterative phrase the publication had a special fondness for—accused of assaulting a “highly respected lady” was hanged from a telephone pole in the town of Tillar. 

The report noted that he had been left strung up for much of the next day. The alleged assailant was 17, only a year older than Sheridan.

After attending a local high school and then the recently established Arkansas Baptist College, Sheridan faced a cruelly delimited future. He took a series of low-paying service jobs—day laborer, messenger, porter. 

But soon an opportunity presented itself. With the onset of World War I, factories in northern cities began stamping out munitions and canned food. Word of higher wages and fairer treatment spread south. Between 1916 and 1919, around half a million Black Americans departed the rural districts of their birth for the North’s industrialized sprawl and hope of a more profitable, less frightening tomorrow. Sheridan, his mother, and many of his siblings were among them.

When Sheridan reemerged in Chicago, his last name was entered into the public record with an on the end. Viewed one way, the addition was a simple embellishment—attempted evidence, perhaps, of an unprovable claim Bruseaux would later make to a journalist that he was of French descent. But it was also an act of reinvention. In the comparative safety of the North, Bruseaux was free to fashion a new self.
 
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Tuesday, September 9, 2025

"Africa must unite as one nation" your opinios please


We initiated this debate "Africa must unite as one nation" please join the debate comment below your opinios and share this post on;line so we get many opinions from other africans.

For Africa to stand on its own, we must unite as one nation with one leader.
Africa must unite as one nation



For centuries, Africa has been a continent rich in history, culture, natural resources, and human potential. Yet, despite its vast wealth, Africa continues to face challenges such as poverty, underdevelopment, political instability, and external exploitation. One major reason behind these struggles is the deep division of the continent into over 50 independent states, each with its own borders, governments, and policies. If Africa truly wants to rise to its rightful place on the global stage, it must unite as one nation. The call for African unity is not new, but it is more urgent today than ever before.

Historical Foundation of Unity

The dream of a united Africa was most famously championed by Dr. Kwame Nkrumah of Ghana, one of the leading voices of Pan-Africanism. Nkrumah believed that Africa would only achieve real independence when it spoke with one voice, controlled its resources collectively, and established strong continental institutions. He understood that the artificial borders created during colonialism were designed to weaken Africa and prevent it from reaching its full potential. Unfortunately, many leaders at the time chose to focus on building individual nations rather than a united continent, and this has left Africa vulnerable to economic exploitation and political interference.

Strength in Numbers

When united, Africa would be a global superpower. With a population of over 1.4 billion people, Africa is already the youngest and most dynamic continent on Earth. Imagine the strength of a single African passport that allows free movement across the continent, or a continental army that protects Africa’s sovereignty from external threats. A united Africa could also create a single, powerful economy with a common currency, making trade easier and more beneficial for African people instead of foreign powers.

Currently, African countries often negotiate separately with global powers, which puts them at a disadvantage. A united Africa, however, would have the bargaining power to demand fair trade, better prices for its raw materials, and respect for its political and economic decisions. This would not only strengthen Africa’s global position but also ensure that its people directly benefit from the continent’s immense wealth.

Overcoming Challenges Together

Critics often argue that Africa is too diverse to unite, with its thousands of ethnic groups, languages, and cultures. But diversity should be Africa’s greatest strength, not its weakness. The European Union is an example of how different nations, cultures, and languages can come together for a shared purpose. If Europe, once divided by centuries of wars, could unite under common goals, then Africa, bound together by shared struggles, history, and a common vision for progress, can achieve even greater unity. Unity would also help Africa solve internal problems more effectively. Issues like terrorism, climate change, food insecurity, and unemployment are not confined to national borders. These are continental problems that require collective solutions. A united Africa could pool resources, share knowledge, and implement strategies that uplift the entire continent rather than a few nations.

Conclusion

The vision of a united Africa is not just a dream; it is a necessity. The challenges of the 21st century require collective strength, not fragmented weakness. Africa must realise that the only way to secure freedom, prosperity, and dignity for its people is by becoming one nation, united in purpose and destiny. The time for unity is now. Africa must rise, not as 50 separate states, but as one powerful nation please leave your comment below about "Africa must unite as one nation" 

Friday, September 5, 2025

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Wednesday, September 3, 2025

The Beauty and Diversity of African Culture

Africa is a continent rich in diversity, with over 54 countries, thousands of ethnic groups, and more than 2,000 languages. Its culture is a vibrant mix of traditions, art, music, dance, and values that highlight the beauty of community.

The Beauty and Diversity of African Culture

Africa, often called the “cradle of humankind,” is a continent filled with vibrant traditions, colorful customs, and a deep sense of community. With 54 countries and over 3,000 ethnic groups, African culture is not one story but many. It is a living blend of history, language, art, music, dance, food, and spiritual beliefs that continue to inspire the world today.

The Power of Language

Africa is home to more than 2,000 languages, making it the most linguistically diverse continent on earth. Each language carries not only words but also values, stories, and a worldview. From Swahili in East Africa to Yoruba in Nigeria and Zulu in South Africa, languages are more than tools of communication—they are the heart of cultural identity. Even in countries where colonial languages such as English, French, or Portuguese dominate, African languages remain vital in daily life, songs, and storytelling.

The Beauty of African Culture


Music and Dance: The Soul of Africa

Music and dance are inseparable from African culture. They are not just for entertainment but are deeply tied to spirituality, social gatherings, and rites of passage. The beat of the drum, for example, is more than rhythm—it is a heartbeat of communication, a call to unity. Genres such as Afrobeat, Highlife, Soukous, and Amapiano have not only shaped local communities but have also gained global recognition. African dance, with its energy and expressive movements, tells stories that words often cannot capture.

Art and Craftsmanship

African art is as diverse as the continent itself. Traditional masks, beadwork, carvings, and textiles reflect spiritual beliefs, social status, and historical events. For example, the Kente cloth of Ghana is not just fabric; each color and pattern holds symbolic meaning. Modern African artists now merge tradition with innovation, producing works that speak to both heritage and contemporary life.

Food and Hospitality

One of the most loved aspects of African culture is its cuisine. Meals are often shared, reinforcing the values of unity and togetherness. From jollof rice in West Africa to injera in Ethiopia and bunny chow in South Africa, food tells the story of geography, history, and trade. Spices, grains, and fresh produce create flavors that are bold and memorable. Beyond taste, food is a way of showing hospitality—guests are treated with generosity, often being served the best portions as a sign of respect.

Festivals and Celebrations

Festivals are moments when African culture shines brightest. From the colorful Timkat Festival in Ethiopia to the Cape Town Minstrel Carnival in South Africa and the Ouidah Voodoo Festival in Benin, celebrations bring communities together in joy and remembrance. Many festivals combine music, dance, costumes, and rituals that reflect both ancient traditions and modern influences.

Family and Community Values

At the heart of African culture is the philosophy of Ubuntu—“I am because we are.” Family extends beyond the nuclear unit to include extended relatives, neighbors, and sometimes entire villages. Respect for elders, care for children, and communal support are guiding values that shape everyday life.

Conclusion

African culture is not static; it is dynamic and evolving while remaining rooted in tradition. Its diversity is its strength, and its unity is its beauty. Whether through music, art, food, or family values, African culture continues to inspire and connect people worldwide.

THE AFRICAN CHARTER ON HUMAN RIGHTS

 THE AFRICAN CHARTER ON HUMAN RIGHTS

The African Charter on Human and Peoples' Rights (also known as the Banjul Charter) is a landmark human rights treaty adopted in 1981 by the Organisation of African Unity (now the African Union) to promote and protect human and peoples' rights across the African continent. It uniquely includes collective "peoples' rights" alongside traditional individual civil, political, economic, social, and cultural rights, and also outlines duties for individuals and governments. The Charter established the African Commission on Human and Peoples' Rights and is implemented by member states through legislative and administrative measures.

The African charter on human rights 

Key Features and Scope

Comprehensive Rights:

The Charter covers a broad range of rights, including:

Individual Rights: The right to life, liberty, security, freedom from torture, and freedom of conscience.

Civil and Political Rights: The right to have one's cause heard and equal protection under the law. 

Economic, Social, and Cultural Rights: Rights to education, health, and economic development. 

Peoples' Rights: Unique collective rights, such as the right to self-determination, the free disposal of wealth and natural resources, and the right to development. 

Duties and Obligations:

It also recognizes duties for both individuals, such as respect for family and duties to the state, and for governments to ensure human rights protection. 

Institutions:

The Charter established the African Commission on Human and Peoples' Rights for promotion and protection, and later the African Court on Human and Peoples' Rights for judicial enforcement. 

History and Implementation

Adoption: Adopted in 1981 and came into force in 1986. 

Status: It is the principal human rights treaty for the African region, ratified by almost all African Union member states. 

Implementation: Member states are obligated to adopt legislative and other measures to give effect to the rights enshrined in the Charter.

Join our discussion below about the african charter on human right

Tuesday, September 2, 2025

The Asante Kingdom and its role in Africa

 The Asante Kingdom was the most powerful state in West Africa for over 200 years. With a tradition of monarchy centered around the Golden Stool, the Asante came to prominence during the reign of Osei Tutu 1680-1717 and his immediate successors. 

Today, the Ashanti (Asante) people number about 7 million and inhabit central Ghana, centred around the city of Kumasi. Their king, the Asantehene, continues to exert powerful social and cultural influence within Ghana, and his position is protected within the Ghanaian constitution. Ashanti kingship is similar in many respects to the chieftaincy system practised by other Akan peoples; however, the Ashanti distinguish themselves in their historical importance in the region. From the 17th to the 19th centuries, the Ashanti Kingdom was one of the most prominent states on the African continent, controlling territory outside the modern borders of Ghana. At its peak, the Asantehene ruled over approximately 3 million people. Understanding the history of Ashanti is necessary for understanding the Gold Coast region and the broader history of Africa.

The asante kingdom in Ghana

In the 19th century, the Asante came into conflict with the British, and after a series of brutal wars, the Asante Empire was annexed by the British Empire in 1902 as a protectorate. Like the Zulu, the Asante were one of the few African kingdoms capable of exerting effective resistance against colonial European powers. This article discusses the origins of the Asante and their rise to dominance among the Akan peoples of West Africa. Roughly 20 million people speak Akan languages and reside in the Gold Coast region, today split between Ghana and the Ivory Coast. Though subdivided into multiple peoples, the Akan share matrilineal descent, a system of powerful chiefs (the chieftaincy), and related folklore.

The earliest Akan migrated from the Sahel region to the forests of the Gold Coast during the 11th century. Akan folklore suggests that their ancestors came from East Africa, even Abyssinia/Ethiopia. The ancestors of the Akan likely played a role in the society of the Ghana Empire (c. 300 – 1200 AD), though much about ethnicity in that state remains uncertain. Much Akan migration southward only occurred after the collapse of Ghana, and may have been in response to Islamic incursions in the region. The traditional Akan practice of ancestor-veneration would not have meshed well with Islamic monotheism.

At the time of the Akan migration, and after, tropical West Africa south of the Sahel was very sparsely populated. The tropical rainforests that dominated the coastal regions had poor soil unsuited for grain agriculture and were unable to sustain large numbers of people. However, the crops that were grown (yams, tree crops, and palm oil) were eventually able to sustain state-level societies after the introduction of iron technology in the 1st millennium AD.  The first states to survive in the forests of West Africa were likely Igbo-Ukwu (fl. 9th century) in modern Nigeria, and remarkable Benin, which was founded c. 900 and lasted until the end of the 19th century. These were exceptions to the rule, however, and for the most part, states did not begin to emerge until the 17th century, largely due to the sociopolitical changes that accompanied the Transatlantic Slave Trade.

This situation was in contrast to the Sahel region to the north, which sustained several large empires after the fall of Ghana. The great Sahel gold mines of the Mali Empire (1235-1670) started to decline in the 13th century, which allowed the forest-dwelling Akan people to rise to prominence.

This article depicts the dominance of the Asante Kingdom and its impact on our Ghana society.

Asante Society

By the 18th century, the Asante had evolved into a highly stratified society. The nobility and courtiers of the king were the sikapo, meaning “people of wealth” in the Twi language. The king and the aristocracy often wore so much gold that they needed special servants to support their limbs. The Asante upper class owned vast estates and hundreds of slaves. Lower-class free people were known as ahiato, who were noticeably shorter than the aristocracy. For the most part, they lived in single-story huts and engaged in agriculture.

Slavery was a fact of life in Asante society, and trading slaves with the Europeans was important to the Asante economy. Slaves could lead brutal lives, particularly those who worked in the gold mines or in agriculture. Slaves were rarely offered the dignity of a burial, but simply disposed of after passing.

However, not all slaves were of the same status, as there were many levels of servitude. Some individuals served as indentured labourers for specified periods of time. Liberated slaves could be perfectly integrated into Asante society, where it was often considered taboo to ask about one’s family origins. There was a proverb, “Obi nkyere obi ase,” meaning that no one should disclose the origins of another person. Freemen could become influential persons in their community; this was the biggest distinction between European chattel slavery and the slavery practised by Akan societies.

The majority of the gold in the kingdom was the personal property of the Asantehene, and when wealthy sikapo died, only a small portion of their gold went to their heirs— the rest went to the king.

Asante law was enforced by a police force that monitored those who entered and left the kingdom. Punishment could be severe and could involve mutilation or execution. Although the Ashante practised traditional Akan religion, Muslim advisors from Sahel kingdoms and Arabs were common in court.

The Asante Empire in 1750

Asantehene Opoku Ware died in 1750, the same year Bach passed in Leipzig. In this year, the Asante Empire stretched far northwards into the Sahel region, encompassing 100,000 square miles and three million subjects (greater than the contemporary population of the 13 American colonies). No other state in West Africa possessed such wealth and power. However, trouble was brewing on the horizon. The Fante Federation of States had emerged in the immediate coastal region outside Elmina, and was moving to control coastal trade with Europe. The Fante were allied to the British, who resented Asante’s move to interfere with Fante trade.

The millions of Asante subjects had varying degrees of loyalty to the Asantehene. Outside of the power base in Kumasi, various Akan peoples still held deep local loyalties, and client chiefs had much autonomy. In the north, the non-Akan peoples of Gonja and Dagomba deeply resented Asante rule. As European rulers became increasingly invested in local politics, there were many potential sources of trouble for the Asante King. At the same time, no other kingdom in Africa held so much power. When Osei Kwadro took the throne in 1764, the future of the Asante people looked bright.