Family Law and Politics with Biology and Royalty in Africa and North America

Ateh-Afac Fossungu

Description

This book comes to educate, re-enlighten, entertain curious minds, and stiffly challenge traditionalism in the academia - all at the same time. It is frantalkist (calls a spade a spade), crisebacological (balanced critical thinking), expibasketical (experience-based learning and taeching) and highly informative. It aims at reversing the abstract-learning trend by relating education and living to people's day-to-day realities. It brings to the entire world the Immaculate Freedom, Unity and Development Theory from Africa that is anchored on the trinity of Crisebacology, Frantalkism and Giveantakism. You wouldn't expect to hear everything here from me, of course. Better go inside where I have actually done the lecturing and discover the treasure for yourself!

Sujets

• African Studies
• Political Science
• Asian
• World

Informations

• Publié par: Mwanaka Media and Publishing Pvt Ltd
• Date de parution: 25 juin 2021
• Nombre de lectures: 0
• EAN13: 9781779255853
• Langue: English
• Poids de l'ouvrage: 20 Mo

Extrait

Family Law and Politics with Biology and Royalty in African and North America

Family Law and Politics with Biology and Royalty in African and North America

- PETER ATEH-AFAC FOSSUNGU -

PETER ATEH-AFAC FOSSUNGU

FAMILY LAW AND POLITICS WITH BIOLOGY AND ROYALTY IN AFRICA AND NORTH AMERICA PETER ATEH-AFAC FOSSUNGU Edited by Tendai Rinos Mwanaka

Mwanaka Media and Publishing Pvt Ltd, Chitungwiza Zimbabwe * Creativity, Wisdom and Beauty

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Publisher: Mmap Mwanaka Media and Publishing Pvt Ltd 24 Svosve Road, Zengeza 1 Chitungwiza Zimbabwe [e-mail] www.africanbookscollective.com/publishers/mwanaka-media-and-publishing https://facebook.com/MwanakaMediaAndPublishing/

Distributed in and outside N. America by African Books Collective [e-mail] www.africanbookscollective.com

ISBN: 978-1-77929-595-8 EAN: 9781779295958

© Peter Ateh-Afac Fossungu 2021

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, mechanical or electronic, including photocopying and recording, or be stored in any information storage or retrieval system, without written permission from the publisher

DISCLAIMER All views expressed in this publication are those of the author and do not necessarily reflect the views ofMmap.

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Mwanaka Media and Publishing Editorial Board: Publisher/ Editor-in-Chief:Tendai Rinos Mwanaka [e-mail] East Africa and Swahili Literature:Dr Wanjohiwa Makokha [e-mail] East Africa and Children Literature:Richard Mbuthia [e-mail] Legal Studies and Zimbabwean Literature:Jabulani Mzinyathi [e-mail] Economics, Development, Environment and Zimbabwean Literature:Dr [e-mail] History, Politics, International relations and South African Literature:Dr Antonio [e-mail] North African and Arabic Literature:Fethi [e-mail] Gender and South African Literature:Abigail George [e-mail] West Africa Literature:Macpherson Okpara [e-mail] Media studies and South African Literature:Mikateko Mbambo [e-mail] Portuguese and West Africa Literature: Lorna Zita [e-mail];

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Dedicated To Getting Africa Into Africa

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Table of Contents Introduction........................................................................................................... Chapter 1: Biology, Gender, and Unity in African Family Law and Politics: Disappointing the Marsian Explorer in Canada...................................................................................................................1 Chapter 2: Getting Africa Into Africa and Making Obama’s Mother Laugh: Africa’s Children Naming Philosophies Expurgating Hypocrisy and Engendering the Father-Grandfather War in Canada?...............................................................................................................68 Chapter 3: Four-Eyesism Is Seeing the Unseen and Knowing the Unknown: The African-American War Theory ‘Taking-Back’ Faulty Education Theories and Excessive Biology in Family in Africa................................................................................................................116 Chapter 4: The Bridge-Builders’in Fostering Unity and Hercules Development in Africa: Scholasticalizing and Evaluatingthe FamilyEducation and Poverty Eradication Canada Projects............................................................................................................172 Conclusion.......................................................................................................226 References........................................................................................................228 Mmap Academic and Nonfiction Series……………………………...234

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INTRODUCTION believe firmly that education has failed Africa woefully I because we Africans persist in sheepishly following or copying others rather than innovating or reinventing; not paying the required attention to our proper existential conditions. All this holding because the brand of teaching as well as its mode of delivery we have so far been exposed to would give us the idea that intellectuals are only those who can read and write a language that is not even ours; that these intellectuals are to be found only within the formal academy, etc. wearing suit and tie even under hot African sun. This book (like most of my other writings) comes to reverse the “abstract learning” trend by relating education and living to the reality of the people concerned. Intercontinental as it is, this narrative revolves around the Bangwa generally but Nwangong Fondom especially. According to some experts, “the Nwangong Royal Family Politics can be so complexly informative, hurtful and enjoyable – all at once. That, I think, is the logical price and beauty of multitude and diversity: the more interestingly so when truthfully exposed” (Fossungu, 2015: 107). Such truthful exposure is one of the hallmarks of this book which is geared toward educating and entertaining as well as also provoking a rethinking in the circles of family law and politics, in the spheres of unity and of poverty reduction discourses, and of development generally. Truth, they say, is constant and always prevails eventually. Africa is thus gladly bringing some to North America (and the rest of the world), hoping that the latter would be open enough to straightforwardly embrace and learn. That is, especially from Momany who is said to be “exceptional in the domain and [the world must] thus valuably learn something from his moving love and understanding experiences” (Fossungu, 2014: 119). I would want to immediately give so many thanks (in advance) to all the Bangwa Fons, Chiefs, and other title holders who are here to enormously aid in impacting on our understanding of some family law and politics topical issues relating to solidarity and progress,

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and therefore children’s welfare and community advancement: given that these children are generally considered to be the future of a nation or country. It is helpful here to pose some fundamental queries drawn from the Just Lecturer’s reprimanding/counselling statement to the sensible and humble visiting city teacher: Do most of us claiming intellectualism in this country or continent even know what we don’t know? Do we believe our villages could be places to get instruction from? Has time not proven those old Bangwa village women right? Can most of us, Africans, now be able to distinguish the fox in goat-skin? Have we really reached this stage? In other words, have we already learnt the lessons that have all this while been cut off our present textbooks [which are even written by lielistical non-Africans, for that matter]? (Fossungu, 1998: 10) The square-bracketed information is leaning on Mawere and van Stam (2015: 198) who have pertinently theorised that “many of the texts on Africa are written by foreigners who, from their experiences as researchers, visitors or travellers, write ‘about Africa’. Meanwhile lielistical (from lielisticalism (Fossungu, 2015c: 73)) is anchored on their incapability to tell it as it is. For instance, take the majesty of Great Zimbabwe National Monument about which some Great Zimbabwe University scholars have competently theorized that early scholars such as Carl Mauch and Theodore Bent, among several others, completely rejected the indigenous origins of the site. Sadly, several scholars – including the local ones – years later and even to date, followed the same erroneous approaches of interpreting the monument using borrowed Western-biased scientific lenses, regardless of the fact that some of them do not fit in context. These lenses have ultimately presented people with an incomplete story of Great Zimbabwe National Monument (Mubaya, Mawere and Chikozho, 2015: 316). All that, I must emphasize, must necessarily invite a very persisting and clear call for Frantalkism (see Fossungu, 2016) which is obviously the backbone of the Immaculate Freedom, Unity and Development Theory. Its handmaiden is Crisebacology which involves a lot of separating- cooperating and balancing of different matters of love, family, and

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academics at the same time. But it can very briefly be seen here as the science of critical balancing in whatever we do or talk about (see Fossungu, 2014: 25-29); with some experts equating or analogising it to “The Value of Balanced Critique” (Fossungu, 2015a: 104-126). In pursuit of such balanced critique, therefore, Dr Folefac Fidelis has energetically argued in the ill-famed Postponementolodramacracy in the Cameroon Goodwill Association of Montreal (CGAM) that “differences in ideas, reasoning and understanding should not be considered personality conflict. It is this type of reasoning or interpretation in the reverse direction that is driving us behind” (cited in Fossungu, 2018: 81). The science of crisebacology obviously has no problem with his postulation. In said discipline, when there is an imbalance, the crisebacologist (or balanced critical thinker) has to attempt equalising by either (1) taking off some of the (unnecessary) stuff from one side or (2) adding stuff to the other side (matter that was not there and thus creating the imbalance). I am inclined to think that it is more helpful and sensible to engage in alternative two than one, especially when star-like corner-kickers (or traitors) are involved, as they certainly are in the family cohesion and progress tango under review that is inestimably affecting blameless children adversely. Children are so important to society that their upbringing and education must be critical to any community that desires to be united and progressive. Isn’t their importance being endlessly sung in the ‘future leaders of tomorrow’ cliché? This maliciously ambiguous value could even also be deduced from some self-centred American politicians “when they present their descendants as the best proof of their investment in the future” (Bruni, 2016). But do they actually put these children’s future in the priority position of what they do? Some experts have responded to this central query by seeing in the ‘future leaders of tomorrow’ cliché only the use of children as “the new excuse for everything” (Selick, 1996a: 46). Thus, according to Maitre Karen Selick, Human beings, generally speaking, are fond of children. We can’t help it – we’re hard-wired that way. Maybe millions of years ago a branch of our evolutionary tree had

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members who detested children; but it would have quickly died out, for obvious reasons. Unfortunately, this fondness makes us vulnerable to manipulation and skullduggery. Just as kidnappers use children to extort money from distraught parents, other scoundrels in philanthropists’ clothing invoke our affection for kids to inveigle us into all sorts of dubious deals (Selick, 1996a: 46, paragraghing altered). You are invited to read on then to the end and decide what grade to accord to this experienced Canadian family lawyer (and others still to come) for theorizing as she does (they do) in this untraditional book whose driving force unmistakably is “fossungupalogy (that is, the science of straightforwardness, necessitating the fearless looking at truth in the eye)” (Fossungu, 2015a: xi). With four Chapters, the first explores the relationship between biology, gender, ‘modern’ education, and unity in the context of African family law and politics in order to provide some answers and solutions to the nagging problems of unity and progress in both family and the larger community. The second Chapter studies children wellbeing politics as well as the philosophies behind the names given to them, learnedly breaking down some hard-to-comprehend African cultural and philosophical theories to easily digestible bits to both non-Africans and Africans themselves. The third Chapter, still within the confines of the family, demonstrates how to get Africa into Africa by employing the expibasketical science in accentuating the critical importance of Four-Eyesism or seething intellectualism; making it clear that authentic lessons in Four-Eyesism could really be what Africa really needs for its liberation, protection and development, not Africa-bashing postcolonial education. The fourth Chapter advocates a rethinking in the circles of unity conversation, poverty and illiteracy elimination discourses, and development communication; eruditely charting the much needed re- direction while also greatly enhancing our comprehension of the ineffectiveness of the little-known Illiteracy and Poverty Eradication Projects that are hinged on the studied family to demonstrate how substitutingAfricaplace of in familyit can give one a near perfect in explanation of why the continent (like the family in question) remains behind the others. The concluding part reinforces the importance of

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