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The Crab: Journal of Theatre and Media Arts (Number 10/June 2015, 141 -157)

The Global Economic Order and its Socioeconomic Impact: The African Perspective Jude Chinweuba Asike Abstract This work examines Africa‟s Economic position in the new Global World Order. It is an attempt to discuss the international political economy of the Continent by seeking to find alternative paradigms for socio-economic recovery and transformation of institutions in Africa. Since the post colonial administration, Africa continues to be in search of development paradigm that would rid off abject poverty accrued from the western developmental initiatives like SAP (Structural Adjustment Program) which yielded no effectual results. Thus, for this reason, Africa needs a common understanding of content of development concept, an ontological initiatives or theoretical bases for an ideology whose aim shall be to contain the African experience in our economic process. Foremost among these institutional development paradigms is the “Ujamma Socialism” instituted by Nyerere as economic process of developmental imperative in Africa. Introduction The process of economic liberalization launched in the African states in 1985 as part of structural adjustment program (SAP) did not produce successful economic results in the continent. It brought falling standard of living across states in Africa, high unemployment, low growth, escalation of the civil war against different ethnic groups, and the brutal repression, rise of ethnic militia insurgency movements across the African states. A notable example occurs mostly in Nigeria: the OPC militia in Yoruba ethnic group, the MASSOP in Igbo of Eastern Nigeria, the Egbesu in the Niger Delta, and Boko Haram in the Northern Nigeria. Assessments of African achievements since the inceptions of liberalization in 1980s, have revealed that it is accompanied by high inflation, a reliance on indirect taxation, stagnation of real incomes, an imperfect welfare net and increasing unemployment, affected different social groups disproportionately and made class and ethnic divisions worst. It is a complete regression and economic retardation of African states. Liberalization policies have removed the economic boundaries away from the state‟s ownership of productions to the international market giants. The system has three sub-orientations:

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a. External boundary liberalization b. Internal deregulation and c. State shrinkage. The external boundary liberalization i.e. within the jurisdictions of economic flows of commodities, services, capitals across states boundaries. It is a form of deregulation of the market from governmental controls. The Internal Deregulation: this liberates economic activities within nations from the government controls and policy initiatives State Shrinkage: This factor occurs by the activities or implementation of internal and external factors which bring development. The fact is that, there is no ounce sense of African ontological initiatives or theoretical basis for an ideology whose aim shall be to contain the African experience in our economic development. The package of liberalization policies by the international organizations seek to create a situation of minimal African governmental intervention in the economic sphere of their respective states. The paradox lies in the fact that the classic policy prescriptions of the International Monetary Fund and World Bank (WB) did not take into account Africa‟s development initiatives, before the imposition of conditionality in African states. Their speedy implementation of trade policies in Africa shrunk the African economy. It yielded no effectual results to African economic development. In fact, the main features of the SAP of IMF and World Bank have had cataclysmic effects on African‟s States. “Its policies of neo-liberalism are closely associated with economic regression increase debt, the loss of social services, drastic inequality, declining terms of trade, and financial crises” (Cheru, 2010: 203). For this reason, several Industries have closed down as a result of hash economic measure introduced in respective African State. Part of this conditionality is the withdrawal of government subsidies on social services such as education, health, water, electricity and transport. Thus, Sumonu puts it in this way: The Bank and fund insists on the payment of “user fee” For the services, putting them out of each of the poor who constitute the majority of African Population. The arbitrary devaluations of the national currencies brought an astronomical increase in debts of African countries; increased cost of locally manufactured goods, making them too expensive and uncompetitive.(Sumonu, 2004: 65).

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However, it is against this back drops that Africa needs to move forward towards its own economic development. “The Path to nation building may indeed be daunting, but is achievable. Several nations to lesser resources and even greater diversities and idiosyncrasies have recorded success stories “(Onubogu, 2004:81). Here of cause, our concern will be to go inward in the African concept of „Ujamaa‟ as promulgated by Nyerere in discovering African development perspective. The main purpose of this study is therefore to provide scholarly educational and provoking discussion on critical developmental issues concerning Africa. It is a profound belief that it will bring both the theoretical and applied in order to wrestle with the concrete development of African continent. In the light of this inquiry, the term development is complex issue, with many different and sometimes contentious definitions. A basic perspective equates development with economic growth. Thus, the African concept of development is viewed as freeing the African people from the obstacles that affect their ability to develop their own lives and communities: it is the way African people are taking control of their nations, expressing their own demands and funding their own solutions to their problems. My concern in this work is on economic development of the continent of Africa. It is not with all culture growth, but with economic growth. What is Africa relation to other types of culture growth? Usually, rapid economic growth has to be internally generated from the primary provider to the top of the economic management. Development has three sub-orientations: 1. Growth 2. Change 3. Proposed valued proposition The term growth is an increase in size, number, value or strength. Biologically, it is an act of getting bigger or higher, something that has grown. So, seen in this light, a national development is a qualitative and quantitative concept. It requires a process of change and transformation of proposed value proposition. It is at this juncture, that I questioned a genuine parameter for development initiatives in Africa. Here, my concern would be to adopt a method that will promote economic development in Africa. The external influences of SAP, World Bank, European Union (EU), and Group of Eight Industrialized Nation (G8) can not promote economic development in Africa. The prescription for economic transformation and social advancement of African nation can only come by proper democracy, where

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democracy is taking to imply not just regular elections but accountability of government to the people, rule of law effective corruption controls and a responsive and professional state bureaucracy. Thus, when all these are in place in Africa, then they should proceed to go inward to develop from indigenous way of life, as practically exhibited in the pattern of a “Ujamaa Socialism”. Ujamma Socialism The concept of Ujamaa was postulated by Julius Kambarage Nyerere (19221999). Through out his life, Nyerere was committed to three ideals: 1. African Identity 2. Equity of Citizens 3. Human Dignity for all. His commitment to African Identity led him to value traditional African society as the guiding model in building modern Tanzania his commitment to equality led him against capitalism. His commitment to human dignity urged him to work for the unnecessary condition for pursuing it the modern world. The commitment of the three ideals is in socio-political philosophy of African socialism. Like democracy, it is an attitude of mind which propelled the citizens in the sense of reciprocity. Every person sees him/herself in relation to others in the society. I am because we are, and we are because I am. For Nyerere, the equitable distribution of wealth is the structure and organization of tradition African Society in such that it will promote equity and fare share to every members of the society who contributed to the wealth. According to Nyerere, Capitalism as an economic system is quintessentially inequitable in its distribution of wealth. It is unjust and something upto be done to redress the imbalance on the unjust act in capitalism. Nyerere, believed that traditional African society succeeded in caring for its members. In traditional society nobody starved, either of food or of human dignity, because he lacks personal wealth; he could depend on the wealth possessed by the community of which he was a member. That is socialism, and it is distributive. Its concern is to see that those who sow reap a fare share of what they sow

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Thus, in relating to the team of this paper Odhiambo assert that: The modern world, African governments must not Allow the growth of parasites. African Government Must go back to the basics; to the traditional African Custom of landholding. The foreign conception of Land as a marketable commodity; the unconditional, Or “freehold” ownership of land must be abolished. (Odhiambo, 2010:172). The African traditional society is holistic and reciprocity, land belongs to the community and everybody has to participate in it to promote welfare of members in the community. Thus, colonialism brought capitalism which exploit and dominate others in labor. Nyerere therefore, is of the view that post-colonial Africans must re-orientate themselves to regain their formal attitude of mind for survival of neo-liberal colonialism of 21st century. In Ujamaa, there is no exploitation and laziness. All would work together in unison for the benefit of all. Thus, I am because we are, and we are because I am, this is the spirit of Ujamaa as African socialism. Development at social group level, translates to the sense of humanitarian paradigm to regulate the social well-being within the frame work of individuals and society. Thus, in all their varieties and multi-sided processes, man is seen as the fulcrum on which development revolves. Development implies the ability of people in a given society to exercise concerted effort in dealing with different issues in their environment. Ontologically, the Africans generally exhibit sense of communalism in solving the issues in their environment. So, with the emergence of neoliberalism, the African task would be on the process of “restructuring”, going back to the root of their traditional ontology, focusing on their languages laws and religions. The restructuring will help them to think this project of economic development paradigms for Africa. The major contribution for this reconstruction is to hypostasize it in the manner it will be mark of nation hood in Africa. Chinese development has been evolved from Confusion Ethics, India‟s development from Buddhism and the Western civilization is from Judo- Christian Tradition. It is on a related note that the absence of African traditional ethics is holding the development of the continent. The gap between them and the developed nations must be closed if the institutional imperatives would be strengthened to meet up with the rest of the world economy. This argument has been corroborated by Cheru as thus:

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These global economic and political shifts, with their contradictory tendencies, pose great challenge to the African continent. Emerging from colonial subjugation, Africa has simply been ill prepared to adjust to complex global dynamics, exploit new opportunities, and manage internal and external threats, all at the same time. (Cheru, 2010:195). Really, it is in this circumstance, that I proposed a genuine economic transformation in Africa. The transformation would be solution to Africa‟s socio-economic problems, by strengthening the institutions, integrating the people, creating employment, and creating a viable social welfare to the people as a mark of humanitarian paradigm. This indication is part of real development for Africa. The reconstruction according to Sunmonu: Should be endogenous and not imposed from outside by international financial organizations and trade Institutions (the multilateral bureaucracy).The structuring Should also be carried out by Africa‟s Socio-economic Actors, including government, the private and informal Sectors, works, farmers, and young people and should not be base on foreign institutional initiatives like SAP, EU, WB etc.”(Sunmonu, Edited by Adedeji, 2004:71). Transformation does not have the same meaning as “reform”. However, Moghalu corroborated this by saying that: The phrase “economic transformation” indicates a fundamental, long-term turn-around of a country„s economic reality, prospects and destiny. Economic transformation such as those that occurred in China and the East Asia economies -are multidimensional and involves massive changes in paradigm perception as starting point. It requires a deep self-assessment and a new world view that encompasses a strategy and an effective principle and method of organization - strategy execution on a grand scale. (Moghalu, 2014:91) On account of this, African countries had initially plunged into a reform imposed by the international organizations - like the International Monetary Funds (IMF), European Union (EU), World Trading Organization (WTO), group of eight major industrial nations (G8). The benefits of these reforms

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would have move to revive and modernize African economy, promote development, but in reality it was decidedly different. The social and economic context that attracted the structural adjustment reforms did not bring any ounce of development in Africa. It brought so many problems such as: illiteracy and disease abound, unemployment and poverty continue unabated, and inequalities between classes are far worse than at independence. On a related note, Adediji has this to say, “if not most, countries, divisive ethnic, regional, religious, and even sub-ethnic cleavages tear at social fabric” (Adediji, 1995:195). To understand the problems associated with these reforms is by seeing the negative impact it created in Africa. Initially, the concept of neo-liberalism or free market was seen as a system of ideologue, to save Africa from economic crises, just in the same way colonization was promised to civilize the people of Africa. The neoliberalism of the structural adjustment, and its intermittent reforms did not take into account the part to African problems before conditionality. Neoliberalism of free market system cannot take place in war torn economy, and so also, that African States cannot simply adjust, to the complex global dynamics, threats, all at the same time. The liberalization brought a huge gap between the economic growth and poverty in Africa. It replaces the socio-political and economic structure of African institutions. This is the big challenge that needs to be reversed in contents of this paper. Africa should stop shopping for new paradigms and expending valuable energy and time reinventing the wheel. Zewde (2010) emphasizes much on this problem by asserting that: In a rare revision of its orthodox neo-liberal economic determination, the World Bank started to acknowledge the central importance of institution of government, to development. It “started to acknowledge” is meant to imply that the Bank has become very explicit in attributing a large portion of African‟s underdevelopment to its Dysfunctional political and administrative institutions. (Zewde, 2010:68. Recapitulating from these expositions of the World Bank, Zewde goes on to lay some blames for the activities of the World Bank in Africa. She expresses it in this manner: The World Bank and its sister and co-operating institutions continue to deal with anti-democratic African government elite-adding power to their oppressive machinery. Perhaps there are underlying reasons, not easily researchable for this

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irony. The African people have long known that their oppressive governments and external forces that buttress them are a huge part of their development problem and poverty. (Zewde, 2010:69) Indeed, globalization with its institutional organizations can have a positive impact on Africa‟s development, but only if it is guided properly with genuine purpose for a transformation of African continent. The fact of this meaning will corroborate the idea, that the use international institutions like IMF, WTO, etc. to counter any demand, has not allowed the emergence of African institution to bring desired developments to Africa. It rather shrinks the economic growth in Africa, through their peculiar conditionality. The policies of neo-liberalism as reforms in Africa have some cataclysmic effects to the growth of indigenous economy, which evolves from the postcolonial administration. The policies are closely associated with economic regression, increased debt, loss of social services, drastic inequality, declining terms of trade, and financial crisis. The question now is this. What is the nation‟s likely future? What is the African roadmap for development? It is against this backdrop that I suggest institutional transformation in Africa, instead of reforms initially introduced by the international organizations. Africa needs to be developed within and not from outside. Conceptual Clarifications Globalization: This refers to the period of coming together of cultures and economic systems around the world. It is a form of economic corporation between nation„s states. It involves multinational corporations and improved media networks in facilitations of businesses. In African and elsewhere in the world, globalization brought tremendous advances in the way human beings organize production, work, trade and many aspects of human activities. African countries have a lot of challenges posed by embracing neoliberal globalization as a development strategy. It has more negative effects than good to the African states. Institution: This refers to the system of inter-related structures in a state. The concept of institution is beyond the idea of specific organization. It is a broad conception of a systematic order of functions in social, cultural, economic and political system. It is systematically engraved in the state system. African institutional development is still on the transformational stage, striving to meet- up with the global economic world order.

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Education: This implies and confers to structural and ideological power use to control the means of production in a state. It is enlightenment, inspiration into shaping of humanity in the world community of nations. Humanitarian Paradigm: This is the main function of a state system, to produce for the people. The essence of the government is to protect the citizens through systems of proper welfare, accommodation and security. The concept of humanitarian paradigm therefore, relates to the system of social harmony in a state. In African, the majority of independent countries started with an explicit corruptions and personal rule paradigm. This scenario did not help African economic development. It mostly, retards their economic and institutional development. Development: This is a relative concept, it means different things to different people, but in the general sense, it relates to the idea of getting better, fuller and stronger in a society. It is mode of advancement or progress towards what is defined by the „definiendum‟. It relates to advancement of individuals, group, or state towards increase skill, capacity, greater freedom, creativity into different phenomena. Development is important because it has to do with human beings towards progress in authentic renationalization. It is on a related note that Africa„s quest for development, should be on the level of the global economic order, instead of being the under dogs in global hierarchy. Ujamaa Socialism: The concept was postulated by Julius Nyerere (19921999) as an act of developmental initiatives in Africa. It is a socio-political philosophy of development that cares for everyone in the community. In traditional society according to Nyerere, no body starves, either of food or of human dignity, because he lacks personal wealth; it could depend on the wealth possessed by the community of which he was a member. This is what is called African socialism and it is distributive. Its concerns are to see that those who sow reap a fare share on what they have sown. Like democracy, it is an attitude of mind which propelled the citizens in the sense reciprocity. The Renaissance of African Economic Development The foundation of African Renaissance imperatives should include the following principles, in order to revitalize Africa‟s economic development into a globally competitive economy. The classical economic transformation in African would be through the following sub-orientations: 1. Institutional imperatives 2. Human Resource imperatives

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3. Technological imperatives 4. Educational imperatives 5. Investment capital imperatives. The Institutional Imperative: It’s Condition in Africa, and Implications for Development As the preceding discussion in the introductory part has pointed out the deleterious or cataclysmic effects of globalization or neo-liberalism on the institutional development in Africa, the Africa‟s marginal position in the new global hierarchy is important. It will provide us with the occasion of a new economic transformation of African institution. It will “redefine the national development project, to strengthen the continent‟s capacity to become more assertive in international affairs and to defend Africa‟s sovereignty” (Cheru, 2010:211). There must be an alternative formulations and conditions to attain a level of global economic competitions in area of trades, industries and technologies. The foundations for African Renaissance should be a paradigm shifts in so many areas, through the institutional building, its condition in African and implication for development. Africa’s Institutional Development Defined The concept of institution is beyond the idea of any organization set up. It refers to the broad conception of systematic ordered structures in functional relationships within a desired goal in a particular hegemonic state. It involves in the social, cultural, economic and political structures of the state. The institutions are more than any organizational set up in an environment. The concept of institutional organization is important in conjuring any form of consciousness, the phenomenological predictions of actions and behavior that guide people into different contestations of development paradigm. According to Zewde, “more explicitly, institution can be seen as a set of interconnected arrangements or functional structures in society to address different concerns and dimension of collective life education, economy, governance, law, administration, family and so on” (Zewde, 2010:70). Thus, to examine the strategic logic of this, to the mode it may reflects in the development of African institution: this may occur in cluster of economic transformational paradigm. Reflections of paradigm shift in economic complexity, manufacturing contest, etc. are essential. They are intrinsically important - and as vital for economic stability. The central banks in African countries need to become independent if there will be real

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sense of transformation in the continent. “Moghalu expresses this by saying that: This is even more important for Africa because of the continent precedent of weak institutions and the personalization of public policy decision-making for Nigeria, it is doubly important, owing to the tensions between subjective political approaches to economic policy-—making and technocratic, evidence based ones. (Moghalu, 2014:101). In African states, the fiscal authority is within the structure of the political authority and this is a contrast. It really jeopardizes the effective monetary policy of the central banks in African states. This scenario, in fact, affects an effective economic monetary regulation which would have bring improved economic growths to the standard of strong African institutions. Thus, by closing up this remark can mean that Africa‟s development failure can be none other than institutional failure. It is synonymous with poor governmental policies, lack of policy consistency and continuity, prerequisites of political will, poor economic governance, accountability and selective polarization, corruption and policy uncertainty, lack of good education and basic research etc. It is upon these factors that the success of African political economy transformation is a failure. The essence of carrying out autonomous institutional adaptation processes is important for Africa‟s economic development. This of course is “what the United States, did in its early days” (Linton, 1983:88). Besides this, Zewde expresses it also in this manner: Historical and empirical evidence shows that old institutional systems, especially ones designed by foreign intruders, to exploit and demean people, could not and will not serve as positive instrument of change and development. (Zewde, 2010:72). Thus, as it stands with modernity today, a glimpse at African traditional societies reminds us that what we have today as modem institutions unfortunately, contraries as what we need in African. The use of foreign institutions is a big problem for Africa. It creates conflicts in so many sectors of the economy. It brings conflict in the organizational structure, conflict in management of those institutions, conflict of national integration in bringing different model and cultures together. It brings conflict in visionary adaption to science in which Africa claims as part. The African

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philosophical thought versus the Western thought, are the philosophical issues that have not yet been resolved in modern African states. The question of the existence of an African institution is still debatable in the academic circles. The issue of African ontological history of science and philosophy are still in contestation, to the actual existence of the phenomenon. Education and Research Imperative Education is most worrying and failing institution in Africa. Education implies and confers to structural and ideological power use to control the means of production and the integrity of self-defense of any nation. Education is enlightenment, inspiration, and maturity of humanity. Every culture possesses skill and intellectual inclinations to the resistance or adaptations to his/her environment in the course of education. However, it is upon the above premises that the institutionalization of education is important for Africa‟s economic development. It will help in the integration of African indigenous knowledge‟s Into modern form of usages; it will accelerate African philosophical thought and scientific knowledge. It is because there were no institutionalized traditional mass educations that the African‟s are lacking behind in economic development. Africa‟s traditional knowledge is secret, locked in oral traditions and is now vulnerable to extinction. Testimonies of the effective African indigenous knowledge in area of science, technology and arts have been denied to Africa due to interest in the Western education. Thus, in practice, it is now recognized that African educational renaissance is important. Human Resource Imperative In the development discourse, the principles of human resource are sacrosanct. It is the central phenomena in the realm of development. The essence of development is purely for the welfare of the people. Its intensity is on the humanitarian paradigm, man is seen as the fulcrum on which development revolves. His creative potentials and skills are important to the increase in quality and quantity of life of a people. It is the removal of poverty, unemployment and insecurity in a state. The individuals need to be equipped with necessary skills, knowledge and good attitudes for the peace and enjoyment of their nations. Elaborating on the contents of “sorting Africa‟s Development puzzle” Zewde writes:

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The aim of development, among other things, should be clearly stated as being an enterprise to build the people up physically, intellectually, and competence wise so that they could evolve individuals, collective, and institutional capabilities to be charged with the growing complexities and burdens of development and socio-economic transformation. Development can have no inherit meaning or value, if it is not about the improvement of peoples, intellectual, physical, security, dignity, and capacity enhancement. (Zewde, 2010:100). At post-colonial period, the development intervention in Africa, were not basically programmed to alleviate the crises of human resources management. It has, in fact managed to help create a culture where the priority of state hinges on concerns other than the people. Owens reiterates the observation. He explains that: In an historical sense, trickle down is nothing more than a large scale extension of the technology enclosures introduced by the colonialists‟ in Asia and Africa and by feudal landlords in Latin America... it is not reform “(Owens, 1989:18). In the general sense of it, this does not represent an economic transformation and social justice in post-colonial states in Africa. The essence of the development of human resource is essential in African partly because of the inadequately of its human resource capabilities in area of health, education, technology and economic productions in the Africa industries. The preoccupation became on how to enhance the human resources in the newly independent state of African which after independence have some setbacks. The inherited colonial state was essentially an “empty shell” lacking the administrative structures, skilled personal, and resources necessary for the efficient management of the economy and the affairs of government. The majority of the newly independent countries were poor, weak and with little room to maneuver. Thus, there are efforts to increase human resource investment in area of education and other institutional developments. The human capital development will not be essential without education of the masses to take charge of the development is what people achieve in the process of experimenting with new ideas, knowledge and technologies to solve human problems in area of health, economic, institutional and other sectors. Thus,

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if there were real commitment and genuine concern by African government to install a system of viable education, it would clearly resolve the inadequately of human resources in African states. The Investment Capital Imperatives One of the key elements of the new world economy is the flow of capital, financial independent. All these are variables that help to complete the economic development of any nation. What is the source of Africa investment? Capital for development investment for African can be tapped within, through the harnessing of the indigenous industries, processing of raw materials, revitalization of agriculture, building of small-scale industries, and by putting barriers for the importations of foreign goods. Zewde corroborated this by saying that “without relying on capital injection from the outside, African countries for the most part, could raise their own domestic capital under the right kind of property rules and policies” (Zewde, 20 10:145). However, with an extensive research in Africa, the Africa nations can go inward and develop internally through systematic entrenchment of the investment capitals in area of agriculture, development of tourism, technological transfer, relationship of intellectual capitals, processing of raw materials, making of credit available for rural people to invest etc., are sources of investment capital for Africa‟s economic transformation. None of these model have been able to address the monumental African problems stem from corruptions and policy uncertainty, lack of accountability and selective polarization of the state, lack of performance measurement etc, most of the above factors are the indicators that distorts the flow of investment capitals, thereby affecting the state and its legitimacy to optimal level of transformations agenda. Conclusion As Africa moves through the first decade of the twenty-first century, we must keep some historical perspectives to avoid the currently widespread “Afro-pessimism” about the continent‟s prospects. We must remember that profound societal transformations are under way and that such changes often entail considerable suffering, alienation, and disruptions that may take decades to resolve. Despite the tragedies and disappointments Africans have experienced since independence, it is certainly too early to tell about Africa. The story of this immensely rich and diverse continent is still unfolding. Thus, in this paper, I

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propose a good future for Africa. Africa is a virtual bevy of opportunities and potential not just because of its natural resources and growing consumer markets but because it is not as entrenched as much as other regions in existing infrastructure. Africa is a place where “new” things have to be developed. This also affords Africa the opportunity to be a leader in the new economic order instead of a follower. Recommendations In spite of the shaking foundations for Africa‟s economic transformation, my assessment for recommendation would be influential in awakening the African consciousness in area of trade, governance, investment capital, and educational orientations. 1.

In the first, I will say that renewing democracy and improve governance will enhance African economic development. Zewde is very assertive to this issue. She asserts that: Democracy, institutional accountability and competence are, therefore, the first set of item that must be secured to move Africa towards development. (Zewde 2010:227).

To sustain this, admittedly there must be a good national democracy in Africa. Genuine democratic governance in Africa is the prerequisites of political will for genuine economic development. It will help in the policy consistency and continuity, and in good governance, which is currently lacking in Africa. 2.

Another recommendatory factor is African education. Renowned African thinkers are of the opinion that African educational reforms are sacrosanct. To reform Africa‟s institutions is to start with educational system. African educational curriculum is completely the imitation of western educational thought. It was basically made in consonance with the acculturations of the Africans. Thus, African curriculum in education must be fundamental instrument for African development, creativity, and problem solving. The curriculum needs to be seriously studied and reconstructed to take care of our national needs. Significantly, Ki-Zerbo‟s further elucidation of this factor expresses the importance of educational imperative to the areas of: Basic health science, food and nutrition, basic technology sciences, ecology and environmental science, reading,

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writing, and arithmetic civic, geography, institutional and values (Kizerbo, 2005:103). Ajayi, also corroborated this; he similarly suggested extensive recipes to build good education system for Africa - Ajayi, as he defines it, says that: The hope is that through appropriate education system, a generation of African dedicated to facing up the challenges of developing their societies and the continent could quickly emerge and change the institutional and social order that has so far blocked development. (Ajayi, 1996). Thus, it from the virtue of the above factors, that education is the key that manifests in economic power, education is the light to the wealth of nations, and poverty is lack of educational knowledge in many areas of endowments. 3.

Africa must be endogenous in approach to training of man powers. Training local engineers and technicians in low-cost technologies is important.

4.

Supporting the development of technologies that are appropriate for conditions in low-income areas.

6.

Ensuring that the technology and services and provisions links-up with the African environment. African endogenous nature has to be taken into account in the concept of nation building and the institutional development.

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References Adediji, Adebayo (1995). “An Alternative for Africa Diamond and Marc F. Plattner (eds) Economic Reforms and Democracy. Baltimore: Johns Hopkins University Press. Ajayi, Ade, Goma, Lameck, Johnson, Amphah (1996). The African experience with Higher Education, James currency, London and Ohio University Press, Anthens. Cheru, Fantu (2010). “The Global Economic Order and its socioeconomic impact” in Soyinka Airewele and Edozie, editor, Refraining Contemporary Africa: Politics, Culture and Society in Global Era, CQ Press, and Washington DC 20037. Ki-Zerbo, Joseph (2005). “African Intellectuals Nationalism and Pan Africanism A Testimony” in Mkandawire, Thandika, editor, Rethinking Politics, Language, Gender & Development, London, New York, Zed books. Linto, Ralph (1983). “One hundred Percent American” in Landis, Judson, R. editor sociology: Concepts and characteristic, fifth edition, Wordsworth Publishing company, Belmont, California. Moghalu.K.C. (2014). Emerging Africa: How the global Economy‟s Last Frontier” can prosper and matter, Penguin Books, London Odhiambo, Ochieng (2010) trends and issues in African philosophy, Peter Lang: New York Sunmonu, Hassan (2004). “Implementation of Africa‟s Development Paradigms: Solution to Africa‟s Socio-economic Problems in AdedejiAdebaya, editor, African Development and Governance Strategies in the 21st Century, Zed Books Ltd, 7 Cynthia, London. Zewde Almaz, (2010). Sorting Africa‟s development puzzle: the participating Social Learning Theory as an Alternative Approach, University Press of America, Inc. Lanham, Maryland.