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Journal articles on the topic 'Kwame'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Cromwell, Adelaide M., and Douglas Kellner. "Kwame Nkrumah." International Journal of African Historical Studies 22, no. 1 (1989): 136. http://dx.doi.org/10.2307/219240.

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2

Editor-In-Chief. "Kwame Nkrumah." Postgraduate Medical Journal of Ghana 5, no. 1 (2022): 52. http://dx.doi.org/10.60014/pmjg.v5i1.100.

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3

Coats, Karen. "Booked by Kwame Alexander." Bulletin of the Center for Children's Books 69, no. 9 (2016): 454. http://dx.doi.org/10.1353/bcc.2016.0437.

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4

Bush, Elizabeth. "Rebound by Kwame Alexander." Bulletin of the Center for Children's Books 71, no. 9 (2018): 372–73. http://dx.doi.org/10.1353/bcc.2018.0314.

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5

Morrison, Minion K. C. "The Kwame Nkrumah Legacy." National Review of Black Politics 1, no. 3 (2020): 347–73. http://dx.doi.org/10.1525/nrbp.2020.1.3.347.

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Kwame Nkrumah’s notion of Pan-Africanism remains the formulation that guides the aspiration and organizational expression for the unity of the African continent. This analysis provides an elaboration of Nkrumah’s model for unity and situates his role at the moment of decolonization in the context of transformational leadership theory. Discussion then turns to the two most significant efforts to implement the Pan-African model: the development of a continental organization—the Organization of African Unity and the African Union—and the decolonization of the Gold Coast, which led to the founding

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6

BOAKYE, Peter, and Kwame Osei KWARTENG. "Education for Nation Building: The Vision of Osagyefo Dr. Kwame Nkrumah for University Education in the Early Stages of Self-Government and Independence in Ghana." Abibisem: Journal of African Culture and Civilization 7 (December 5, 2018): 1–26. http://dx.doi.org/10.47963/ajacc.v7i0.38.

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The Gold Coast was renamed Ghana by the political leadership on the attainment of Independence. But before 1957, Osagyefo Dr. Kwame Nkrumah had become Prime Minister of the Gold Coast in 1952, and by this arrangement ruled alongside the British Colonial Governor. Osagyefo Dr. Kwame Nkrumah set out to rebuild the new nation, and by doing so, Education, especially University Education, became a significant tool for the realization of such an objective. He, and the Convention People’s Party (CPP) Government saw education as “the keystone of people’s life and happiness.’’1 Thus, Osagyefo Dr. Kwame

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7

Carpenter, Joel. "Kwame Bediako Makes an Offer." International Bulletin of Mission Research 46, no. 2 (2022): 254–61. http://dx.doi.org/10.1177/23969393211069942.

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This review essay addresses the major themes of Ghanaian theologian Kwame Bediako’s thought, as presented in Tim Hartman, Kwame Bediako: African Theology for a World Christianity. Bediako advocated examining the traditional spirituality of African peoples, studying the Bible in vernacular languages, and asking how the person and work of Jesus Christ engage local cultures. He insisted that Western theology was not central and normative to the Christian faith, and that African theology provided a better model for the development of contextual theologies worldwide.

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8

Sundaram, Jomo Kwame. "Entrevista a Jomo Kwame Sundaram." Derechos en Acción 18, no. 18 (2021): 506. http://dx.doi.org/10.24215/25251678e506.

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Jomo Kwame Sundaram es asesor principal del Instituto de Investigación Khazanah, miembro de la Academia de Ciencias de Malasia, profesor emérito de la Universidad de Malaya y miembro visitante de la Iniciativa para el Diálogo Político de la Universidad de Columbia. Fue fundador y presidente de International Development Economics Associates (IDEAs), Subsecretario General de Desarrollo Económico de la ONU (2005-2012) y Subdirector General de la Organización de las Naciones Unidas para la Agricultura y la Alimentación (FAO) (2012-2015). Recibió el Premio Wassily Leontief 2007 por el avance de las

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9

Leman, Daryl, and June Milne. "Kwame Nkrumah: The Conakry Years." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 28, no. 2 (1994): 343. http://dx.doi.org/10.2307/485750.

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10

Coats, Karen. "The Crossover by Kwame Alexander." Bulletin of the Center for Children's Books 67, no. 6 (2014): 303. http://dx.doi.org/10.1353/bcc.2014.0113.

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11

HOLDEN, PHILIP. "Modernity's body: Kwame Nkrumah's Ghana." Postcolonial Studies 7, no. 3 (2004): 313–32. http://dx.doi.org/10.1080/1368879042000311106.

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12

Leander, Anna, and Prem Kumar Rajaram. "Jomo Kwame Sundaram: An Interview." International Political Sociology 7, no. 2 (2013): 227–37. http://dx.doi.org/10.1111/ips.12019.

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13

Knighton, Ben. "Kwame Bediako Jesus in Africa." Transformation: An International Journal of Holistic Mission Studies 18, no. 1 (2001): 60–62. http://dx.doi.org/10.1177/026537880101800112.

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14

Williams, Amanda. "Duppy Conqueror by Kwame Dawes." Pleiades: Literature in Context 36, no. 1S (2016): 46–47. http://dx.doi.org/10.1353/plc.2016.0015.

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15

Williams, Justin. "Kwame Nkrumah: Visions of Liberation." Journal of West African History 9, no. 1 (2023): 155–57. http://dx.doi.org/10.14321/jwestafrihist.9.1.0155.

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16

Amoh, Emmanuella. "Revisiting Kwame Nkrumah’s African Personality." Ghana Studies 25, no. 1 (2022): 33–56. http://dx.doi.org/10.3368/gs.25.1.33.

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17

Prempeh, Charles. "Decolonising African Divine Episteme." Journal of Religion in Africa 52, no. 3-4 (2022): 269–91. http://dx.doi.org/10.1163/15700666-12340231.

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The goal of this paper is to decolonise Akan divine episteme from undue Euro-Christian influence. Since the 1920s, cultural anthropologists have argued that the Akan concept of Twereduampon Kwame is because God either revealed himself to the Akan on a Saturday or the Akan worshipped God on that day. Employing in-depth interviews and a secondary data research approach that incorporates analysis of extant literature, I challenge this assumption by arguing that the name of God as Twereduampon Kwame is based on the significance of day names. This is because the name intermeshes with the enigma of

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18

Crandall, Bryan Ripley. "“Taking Risks” with Literacy Acoustics." Study and Scrutiny: Research on Young Adult Literature 1, no. 2 (2016): 100. http://dx.doi.org/10.15763/issn.2376-5275.2015.1.2.100-125.

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<p>This article is a May 28, 2015, National Writing Project (NWP) interview with Newbery Award-winning author Kwame Alexander about contributions he made to yearlong professional development collaboration between K-8 teachers at Hill Central in New Haven, Connecticut, and Connecticut Writing Project at Fairfield University. The interview, <em>A Talk With Kwame Alexander</em>, is available in its entirety via BlogTalkRadio. <em></em></p>

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19

Johnson, Erik. "Nkrumah and the Crowd: Mass Politics in Emergent Ghana." Journal for the History of Rhetoric 17, no. 1 (2014): 98–107. http://dx.doi.org/10.5325/jhistrhetoric.17.1.0098.

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ABSTRACT This article analyzes Kwame Nkrumah’s Ghana: The Autobiography of Kwame Nkrumah, which was published to coincide with Ghana’s independence on March 6, 1957. Whereas the political and social imagination of the Anglo-American world during the postwar years was riddled with anxieties concerning the masses, the crowd scenes of Nkrumah’s Ghana elaborate the characteristics of a political community centered on mass society. The article concludes by noting the possibility of a mass civic art culled from the rhetorical tradition of Ghana.

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20

McCaskie, Tom. "‘You are the music while the music lasts’: Kwame Tua between the Asante and the British." Africa 88, no. 2 (2018): 205–21. http://dx.doi.org/10.1017/s0001972017000882.

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AbstractThis article is an interpretive biography of Kwame Tua (c.1865–1950), one of millions of Africans born into an independent society that was overtaken by colonial conquest and overrule. Kwame Tua was from Asante, now in the republic of Ghana, and held the ascriptive status of a royal servant (ahenkwaa) who might have expected a specialist career as a royal hornblower. He was musically very gifted. However, after ruinous civil wars in the 1880s, the Asante king was sent into exile in 1896, and from 1901 to 1957 his kingdom was a British Crown Colony. This article discusses Kwame Tua's re

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21

Dolphyne, Florence Abena. "African Perspectives on Programs for North American Students in Africa: The Experience of the University of Ghana–Legon." African Issues 28, no. 1-2 (2000): 28–33. http://dx.doi.org/10.1017/s1548450500006818.

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The University of Ghana is the oldest of the five universities in Ghana. The others are Kwame Nkrumah University of Science and Technology, the University of Cape Coast, the University College of Education in Winneba, and the University of Development Studies in Tamale. The last two are only three years old and do not as yet have student exchange programs with North American universities. Kwame Nkrumah University and the University of Cape Coast do have student exchange programs with a few North American universities.

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22

Agadá, Adá. "Kwame Gyekye as a Pan-Psychist." Philosophia Africana 21, no. 1 (2022): 28–44. http://dx.doi.org/10.5325/philafri.21.1.0028.

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Abstract Kwame Gyekye has been called a dualist to the extent that he accepts the ontological distinction between mind and matter, with both phenomena interacting with each other. I argue in this article that Gyekye’s presentation of the sunsum as a universal animating principle that is itself nonmaterial and irreducible to a material base warrants a second look at his philosophy of mind to determine whether he can be considered a pan-psychist and whether a pan-psychist reading can resolve the Gyekyean problem of interaction. I assert that, while Gyekye’s interpretation of the Akan notion of s

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23

Wesley, Patricia Jabbeh. "For Kwame Nkrumah, Stranger Woman, City." Transition: An International Review 98 (July 2008): 36–40. http://dx.doi.org/10.2979/trs.2008.-.98.36.

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24

Cobb, Charles E. "From Stokely Carmichael to Kwame Ture." Callaloo 34, no. 1 (2011): 89–97. http://dx.doi.org/10.1353/cal.2011.0000.

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25

Aldama, Frederick Luis. "Interventions: An Interview with Kwame Alexander." American Book Review 40, no. 6 (2019): 31–32. http://dx.doi.org/10.1353/abr.2019.0103.

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26

Aronson, Deb. "Kwame Alexander: Pied Piper of Poetry." Council Chronicle 25, no. 1 (2015): 18–20. http://dx.doi.org/10.58680/cc201527520.

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Kwame Alexander is the author of 18 books, and his book The Crossover is a a 2015 Honor Book for the first-ever NCTE Charlotte Huck Award. Alexander will participate in several sessions at the upcoming NCTE Convention.

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27

Magasu, Oliver, Jive Lubbungu, Lucy Kamboni, Exsaviour Sakala, and Beatrice Kapanda. "Implementation of Blended Learning in Higher Learning Institutions in Zambia: A Case of Kwame Nkrumah University." European Journal of Education and Pedagogy 3, no. 3 (2022): 214–18. http://dx.doi.org/10.24018/ejedu.2022.3.3.341.

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The study sought to establish the implementation of blended learning in Zambia, particularly, at Kwame Nkrumah University. This study employed a qualitative approach to generate data because it targeted for an in-depth indulgence into the issues under study on the implementation of blended learning at Kwame Nkrumah University. A descriptive research design was used. The target population were all students at Kwame Nkrumah University. The sample size was 36 participants. Inductive thematic analysis was used to analyse data because themes were strongly linked to data. The key findings were that

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28

McKenzie, Kwame. "Not so smart drugs." Psychiatric Bulletin 18, no. 7 (1994): 419–20. http://dx.doi.org/10.1192/pb.18.7.419.

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29

McKenzie, Kwame. "Killers and victims." Psychiatric Bulletin 18, no. 9 (1994): 562–63. http://dx.doi.org/10.1192/pb.18.9.562.

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30

Gbadegesin, Olusegun. "Kwame Nkrumah and the Search for Uram." Ultimate Reality and Meaning 10, no. 1 (1987): 14–28. http://dx.doi.org/10.3138/uram.10.1.14.

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31

Brempont, Nana Arhin, and Marika Sherwood. "Kwame Nkrumah: The Years Abroad, 1935-1947." International Journal of African Historical Studies 31, no. 2 (1998): 429. http://dx.doi.org/10.2307/221128.

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32

Martaus, Alaine. "Tristan Strong Keeps Punching by Kwame Mbalia." Bulletin of the Center for Children's Books 75, no. 3 (2021): 100. http://dx.doi.org/10.1353/bcc.2021.0600.

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33

Stevenson, Deborah. "Black Boy Joy ed. by Kwame Mbalia." Bulletin of the Center for Children's Books 74, no. 11 (2021): 479–80. http://dx.doi.org/10.1353/bcc.2021.0397.

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34

Ninsin, Kwame A., and Kofi Batsa. "The Spark: From Kwame Nkrumah to Limann." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 21, no. 2 (1987): 268. http://dx.doi.org/10.2307/484380.

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35

Coats, Karen. "He Said, She Said by Kwame Alexander." Bulletin of the Center for Children's Books 67, no. 4 (2013): 201. http://dx.doi.org/10.1353/bcc.2013.0913.

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36

Sherwood, Marika. "Kwame Nkrumah: The London years, 1945–47." Immigrants & Minorities 12, no. 3 (1993): 164–94. http://dx.doi.org/10.1080/02619288.1993.9974824.

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37

Coetzee, P. H. "Kwame Anthony Appiah—The Triumph of Liberalism." Philosophical Papers 30, no. 3 (2001): 261–87. http://dx.doi.org/10.1080/05568640109485089.

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38

Kalumba, Kibujjo M. "A Defense of Kwame Gyekye’s Moderate Communitarianism." Philosophical Papers 49, no. 1 (2020): 137–58. http://dx.doi.org/10.1080/05568641.2019.1684840.

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39

Getachew, Adom. "Kwame Nkrumah and the Quest for Independence." Dissent 66, no. 3 (2019): 33–40. http://dx.doi.org/10.1353/dss.2019.0050.

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40

Walls, Andrew F. "Kwame Bediako and Christian Scholarship in Africa." International Bulletin of Missionary Research 32, no. 4 (2008): 188–93. http://dx.doi.org/10.1177/239693930803200405.

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41

Sherwood, Marika, and David Birmingham. "Kwame Nkrumah: The Father of African Nationalism." International Journal of African Historical Studies 32, no. 1 (1999): 151. http://dx.doi.org/10.2307/220823.

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42

Cobb, Charlie. "Revolution: From Stokely Carmichael To Kwame Ture." Black Scholar 27, no. 3-4 (1997): 32–38. http://dx.doi.org/10.1080/00064246.1997.11430870.

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43

Gilman, Roger. "Experiments in Ethics - By Kwame Anthony Appiah." Religious Studies Review 35, no. 3 (2009): 165. http://dx.doi.org/10.1111/j.1748-0922.2009.01361_1.x.

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44

CARPENTER, Joel A. "Kwame Bediako, Promoter of Africa Christian Thought." African Christian Theology 1, no. 1 (2024): 100–120. http://dx.doi.org/10.69683/rc9ms595.

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Kwame Bediako (1945–2008) was an influential African Christian theologian. Bediako’s theological achievements have received a fair amount of scrutiny, but his work as an organizer, promoter, developer, and sustainer of Christian thinking is arguably at least as valuable as his ideas. This article surveys the scope of what Kwame Bediako achieved as a Christian intellectual entrepreneur, it examines how he did it, and it explains why such work is so important. This essay traces the development of the Akrofi-Christaller Institute of Theology, Mission, and Culture, the formation of networks and re

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45

LaMascus, Scott. "Sturge Town: Poems by Kwame Dawes (review)." World Literature Today 98, no. 1 (2024): 55–56. http://dx.doi.org/10.1353/wlt.2024.a916076.

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46

Yalley, Clarke Ebow, and Andrews Acquah. "Reflective examination of the educational philosophies of Dr. Kwame Nkrumah of Ghana and Julius Nyerere of Tanzania: Intricacies for curriculum development in Africa." Advances in Social Sciences Research Journal 8, no. 7 (2021): 119–26. http://dx.doi.org/10.14738/assrj.87.10430.

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The central focus of this paper is to undertake a reflective examination of the educational philosophies of Dr. Kwame Nkrumah of Ghana and Julius Nyerere of Tanzania and these educational philosophies intricacies for curriculum development in Africa. The educational philosophies of Dr. Kwame Nkrumah (Consciencism, Socialism, Africanism, Humanism, and Communism) as well as that of Julius Nyerere (Self-reliance and Liberation) were of importance to the distinct countries at the time yet, its relevance can still be felt and their foundational legacies within the educational front solidified and m

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47

Mama, Amina. "Nkrumah’s legacy, feminism and the next generation." Contemporary Journal of African Studies 10, no. 1 (2023): 169–200. http://dx.doi.org/10.4314/contjas.v10i1.7.

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This lecture challenges the narratives of postcolonial failure to argue that, Africans have accumulated valuable experiences that can lift us out of transgenerational obscurity and provide transformative lessons for the future. Among these are the legacies of Kwame Nkrumah and his vision of the interlinked nature of economic and cultural processes, and his affirmation of women’s role in African liberation. The lecture reviews Nkrumah’s intellectual legacy to argue that, aspects of this have been taken up in African feminist movements that give an afterlife to a praxis of African liberation. Ch

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48

Kwei-Armah, Kwame. "‘Know Whence You Came’: Dramatic Art and Black British Identity." New Theatre Quarterly 23, no. 3 (2007): 253–63. http://dx.doi.org/10.1017/s0266464x07000152.

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Kwame Kwei-Armah's play Elmina's Kitchen was a landmark in British theatre history as the first drama by an indigenous black writer to be staged in London's commercial West End. The play's success since its premiere at the Royal National Theatre included a national tour and a season at Center Stage, Baltimore, directed by August Wilson's director Marion McClinton. In this interview with Deirdre Osborne, Kwei-Armah testifies to Wilson's considerable influence and the inspiration he derives from Wilson's project to account for the history of black people's experience in every decade of the twent

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49

Bush, Elizabeth. "The Door of No Return by Kwame Alexander." Bulletin of the Center for Children's Books 76, no. 1 (2022): 5. http://dx.doi.org/10.1353/bcc.2022.0442.

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50

McClean, David E. "The Ethics of Identity by Kwame Anthony Appiah." Philosophia Africana 9, no. 2 (2006): 133–39. http://dx.doi.org/10.5840/philafricana2006925.

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