: Africa and Liberty

Rather, it agrees with the connecting thread in formicary and The Interpreters that the syncretic and multicultural history of Africa and the resulting variety in the understanding and ideological philosophies of its people will and should be the foundation for every type of African character and independence.

Race as the al-Qa'ida for African Unity

In his study titled Africa and Africans in the reservation of the Atlantic World, 1400-1680, John Thornton argues that whatever their dreams or fantasies, "whether it was encircling and discriminate the Moslems or reaching the spices of Asia or the gold of West Africa," the European interest in the progress of Atlantic exploration in the end depended on financial considerations (27). Such financial considerations, he contends, last force us to agree with historians on the prevalence of short-range, unromantic, little by little exploration as the principal methods of European expansion (Thornton 27). Kwame Anthony Appiah takes the digest further. He argues for the broad truth of the extractment that the French compound policy was one of assimilation--of turning "savage" Africans into "evolved" black Frenchmen and women--while British colonial policy was far less interested in "making black Anglo-Saxons" (3-4).

Appiah begins his discussion with an analysis of the philosophy of black lovage Crummell. Crummell was an Episcopalian priest who was African-American by birth except "L

Despite the attempt by the colonizer to impose the European experience upon them as exhibit by the teaching of Pilgrim's Progress, the boys argon in fact discussing their family's custom of forcing them to take castor oil to regulate their digestive systems. Literally, the boys are discussing excrement as the teacher discussing European ideals.

Thus, Appiah can state and our reading of Soyinka's The Interpreters demonstrates that if we read Soyinka's Ake, a childhood autobiography of an breeding in prewar colonial Nigeria--or the more explicitly fictionalized narratives of his countryman, Chinua Achebe--we "shall be power amply informed of the ways in which even those children who were extracted from the conventionalistic culture of their parents and grandparents and thrust into the colonial school were nevertheless fully enmeshed in the primary experience of their own traditions" (7).

Appiah similarly states that colonial authority sought to stigmatize many traditional religious beliefs, yet the Africans conspired in this fiction by concealing our disregard for much of European Christianity in those "syncretisms." In Anthills, Beatrice Nwanyibuife's reminiscence of her early childhood is symbolic both of this syncretism and the inter of the refusal to aline:

In Anthills, Achebe demonstrates how this linking of race and ideology operates among Black Africans today. Ikem is aware that the establishment is not in the least interested in the benefit of its poorest citizens. However, it must make a pretense of such caring. To do so, it adopts the same type of discourse that the Europeans initially used to disguise their financial motives for expansion and colonization:

However, Appiah does not believe that racism is, in itself, a dangerous doctrine even if the racial essence is thought to entail moral and intellectual dispositions. Provided ordained moral qualities are distributed across the races, each can be respected, can have its "separate but e
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