Despite lack of satisfactory evidence of its effectiveness, the idea of good governance is celebrated, and has become the prescription of international development partners for all development challenges facing poor countries, including stagnated growth, poverty, and insecurity. This article posits that the origination and characteristic features of the good governance agenda is not different from earlier economic development models and strategies promoted by international financial institutions (IFIs) in developing nations, all of which failed to achieve growth and development in recipient African countries. For sure, these strategies are always based on theories and methodologies alien to African history, culture and social values. Most importantly, it can be argued that the good governance agenda is an imposition of Western liberal democracy and IFIs' universal blueprints of neoliberalism on poor countries. The objective of this article, is to critically evaluate the theoretical basis of good governance as related to liberalisation, democracy and decentralisation, using Afrocentricity and Africana critical theory.
Women's access to and control over productive resources, including land, have increasingly been recognised in global discussions as a key factor in reducing poverty, ensuring food security and promoting gender equality. Indeed, this argument has been widely accepted by both feminists and development theorists since the 1980s. Based on qualitative research with 50 purposively selected men and women in Ghana's Upper West region, this study explored the complexity of women's access to and control over land within a specific relationship of contestations, negotiations, and manipulations with men. Data were analysed using thematic analysis. While theoretically, participants showed that women's [secure] access to and control over land have beneficial consequences for women themselves, households and the community at large, in principle, women's access and control status was premised in the traditional framework, which largely deprives women of equal access and/or control over the land. The article indicates that even though land is the most revered resource and indeed, the dominant source of income for the rural poor, especially women, gender-erected discrimination and exclusion are key barriers that prevent many rural women from accessing land. This article argues that women's weak access rights and control over land continues to perpetuate the feminisation of gender inequality - while men were reported to possess primary access and control over land as the heads of households, women were argued to have secondary rights due to their 'stranger statuses' in their husbands' families. Overall, the degree of access to land among women was reported to be situated within two broad contexts - marriage and inheritance.
Generally, negative stereotypes have been shown to have negative impact on the performance of members of the social group that is the target of the stereotype. It is against the background of this evidence that this article argues that the negative stereotypes of perceived lower intelligence held against Africans has a similar impact on the general development of the continent. This article seeks to challenge this stereotype by tracing the source of this negative stereotype to David Hume and Immanuel Kant and by showing the initial errors they committed, which have influenced social science knowledge about race relations. Hume and Kant argue that Africans are naturally inferior to Whites, or are less intelligent and support their thesis with their contrived evidence that there has never been any civilised nations other than those developed by White people or any African scholars of eminence. Drawing on Anton Wilhelm Amo's negligence-ignorance thesis, this article proves that the Hume-Kantian argument and its supporting evidence are fallacious.
Although there is a substantial body of literature on human wellbeing, there is no universally agreed-upon meaning and understanding of the concept. This article explores the meanings and understandings which Somali refugees in Kampala, Uganda attach to the concept. Drawing on 14 in-depth individual interviews and seven focus group discussions with 70 Somali refugee study participants in Kisenyi, I argue that wellbeing is mainly understood in terms of having access to objective elements that result in having a good or comfortable life. Objective elements can be seen to represent human needs with respect to Doyal and Gough's theory of human need. These objective elements were discussed as prerequisites for having a good life. They include peace and security, health, education, employment and housing. Adequate access to these objective elements is perceived as fundamentally important in promoting and guaranteeing human wellbeing.
The book is a collection of 14 papers from a host of authors coming from five diverse institutions in three countries. This is good, as it contains the potential for knowledge creation, given the diversity and multidisciplinary brought about by the authors; even though about 64 per cent - that is, nine of the 14 authors have either written about Tanzania and/or come from two public institutions in the country.