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Chocolate: A Taste of Independence in Togo Filmmaker: Fanny BouteillerAfrica is rich with natural resources, yet all too often the benefits of that abundance end up with overseas consumers, foreign investors and the international markets.This is often seen as the consequence of a post-colonial globalised economy, in which the rich somehow keep getting richer and the poorest, denied the full fruits of their labours, are kept in penury.It is also a state of affairs with which many on the continent are understandably deeply unhappy. They want more than the scraps the developed world leaves on the table.In Togo, West Africa, one such struggle now comes covered in chocolate.Over 60 percent of the population of Togo lives in poverty, with its cacao growers - producers of one of the country's main cash crops - helpless in the face of prices set by international buyers.But one man is advocating a new future for his country, through indigenous chocolate production."When we launched the plan of manufacturing chocolate, lots of people did not believe us. Most made fun of us. People said we were mad."Trained in Italy, Komi Agbokou is a chocolatier, activist and, increasingly, an anti-globalisation evangelist.He has recently returned to Togo with one mission: to incite his fellow citizens to turn their cacao into chocolate themselves rather than being forever exploited by the international market.Komi explains that current cacao prices are decided by "those who transform cocoa", forcing local farmers to sell their produce for prices over which they have no control.On a 600km (373-mile) trip from North to South Togo, Komi set out to change attitudes, teaching his countrymen to maximise their produce's worth for their own benefit.--- Subscribe to our channel: http://aje.io/AJSubscribe - Follow us on Twitter: https://twitter.com/AJEnglish - Find us on Facebook: https://www.facebook.com/aljazeera - Check our website: https://www.aljazeera.com/

To Be a Slave: Original Slave Narratives Read By Ruby Dee and Ossie DavisTo Be A Slave is a 1968 nonfiction children's book by Julius Lester, illustrated by Tom Feelings. It explores what it was like to be a slave. The book includes many personal accounts of former slaves, accompanied by Lester's historical commentary and Feelings' powerful and muted paintings. To Be a Slave has been a touchstone in children literature for more than 30 yearsA1 Prologue A2 To Be A Slave A3 Auction Block B1 The Plantation B2 Resistance To Slave 1 C1 Resistance To Slave 1 (Cont'd) D1 Resistance To Slave 2D2 EmancipationD3 After Emancipation D4 EpilogueShared for historical purposes. I do not own the rights.

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Presented for historical reference.French title, Chez les TouaregsScenes of a Touareg village show the tribe's women, boys posing and fighting, two men fighting with sticks and wrestling, the tying of a turban, equipping and mounting the camels, the parade of a caravan, demonstrating an assault on a colonial courier, a "Fantasia" parade, horsemen riding toward the camera with their guns blazing, and a mother and child playing with a kitten. From the US Library if Congress.“The Tuareg people (/ˈtwɑːrɛɡ/; also spelt Twareg or Touareg; endonym: Kel Tamasheq, Kel Tagelmustare a large Berber ethnic confederation. They principally inhabit the Sahara in a vast area stretching from far southwestern Libya to southern Algeria, Niger, Mali and Burkina Faso. Traditionally nomadic pastoralists, small groups of Tuareg are also found in northern Nigeria.The Tuareg speak the Tuareg languages (also known as Tamasheq), which belong to the Berber branch of the Afroasiatic family.The Tuaregs have been called the "blue people" for the indigo-dye coloured clothes they traditionally wear and which stains their skin. A semi-nomadic Muslim people, they are believed to be descendants of the Berber natives of North Africa. The Tuaregs have been one of the ethnic groups that have been historically influential in the spread of Islam and its legacy in North Africa and the adjacent Sahel region.Tuareg society has traditionally featured clan membership, social status and caste hierarchies within each political confederation. The Tuareg have controlled several trans-Saharan trade routes and have been an important party to the conflicts in the Saharan region during the colonial and post-colonial era.” — Wikipedia

After winning independence in 1961 from the British, President Julius K. Nyerere set to instill ideas of self-development, self-governance and social justice in Tanzania. This short film describes the idea of African Socialism aka. "Ujamaa" as a response to the challenge of development in terms of the pressures under which newly emerging nations labor and emphasizes the strength of working together for the benefit of their nation.

Credit To: Minerva Films and McGraw-Hill Book Company

Dr. Naim Akbar Lecture

Construire la communauté : de nouvelles traditions
Building community : new traditions

Lauréat du Global Award for Sustainable Architecture 2009

D’abord charpentier, Francis Kéré a pu quitter le village de Gando pour étudier l’architecture à l’Université de Berlin grâce à l’ONG allemande BMZ. Il y enseigne maintenant, selon les règles d’un rationalisme régénéré par l’écologie. À Gando, il construit une architecture tout aussi rationnelle et inventive, nourrie de culture globale et d’intelligence des situations.
Car de Berlin à Gando, il n’importe plus rien sans raison. Il utilise lucidement la mondialisation et place désormais sa culture sur le même plan que celle de l’Occident en puisant dans l’expérience africaine enfin reconnue, comme dans l’écologie européenne. Il assemble, tamise ces ressources pour chaque projet, cherche la juste réponse. Cette critique globale des savoirs est neuve. Elle produit une architecture enracinée dans son microcosme et universelle par son message.

Trained as a carpenter, Francis Kéré obtained with the help of BMZ, a German NGO, a scholar ship to study architecture at T.U. in Berlin. He lives between Burkina Faso and Germany.
In Berlin, he teaches his students green architecture. In his village of Gando, he builds amenities and schools, all with the same rationality, economy and sober lines, reflecting the truth of the process and of the resources, considering African knowledge on building as valuable as those coming from Europe.
He doesn’t import eco-construction but transpose the principles: a clever use of globalization. The skills of local masons and metalworkers are employed. Materials found all over Africa are transformed into strong structures, with fine shapes. Francis Kéré believes that stakeholders need to be involved in the development process so that they can appreciate its advantages and drive it forward. “And that is equally true for architecture.”