BOOK LAUNCHING IN HONOR OF ROBIN LAW

[Toyin Falola]

BOOK LAUNCHING IN HONOR OF ROBIN LAW

On Friday April 3rd, 2009  3:30-5PM at the University of Texas at Austin, a book in honor of Professor Robin Law will be formerly presented to him by his colleagues and friends (and of course with a lavish reception!)  Edited by Toyin Falola and Matt D. Childs The Changing Worlds of Atlantic Africa, puts the work of Robin Law in its larger historiographical context. Historian Robin Law represents the best of the scholarly generation that emerged during that late 1960s and 1970s--one of the most exciting periods in African history and historiography. This book offers an assessment of Law's wide-ranging scholarship: his work on pre-colonial West African history; his methodological approaches to African history; his scholarship on transatlantic slavery; and his work on African Diasporic topics.

Table of Contents:

Introduction: Robin Law and African Historiography
Matt D. Childs and Toyin Falola

Part I  Empires, Politics, and Power

Chapter 1 Empires and Their Peripheries: A Case of Oyo and the Northern Yoruba
Aribidesi Usman

Chapter 2 The Economic Significance of Inland Coastal Fishing in Seventeenth-Century Lagos
Sandra T. Barnes

Chapter 3 Trade and Polity in East Africa: Re-Examining Elite Strategies for Acquiring Power
Chapurukha M. Kusimba and Rahul C. Oka

Chapter 4 The Lessons of the Rawlinson Correspondence
David Henige

Chapter 5 The Rumor of the Human Sacrifice of Two Hundred Girls by Asantehene [King] Mensa Bonsu in 1881-82 and its Consequent Colonial Policy Implications and African Responses
Kwabena O. Akurang-Parry

Chapter 6 Colonial Environment Policies, Subsistence Strategies and Regional Politics in the Middle Senegal Valley
Alioune Deme

Part II:  Commercial Transitions in West Africa

Chapter 7 The State as Help or Hindrance to Market-Led Economic Growth:West Africa in the Era of "Legitimate Commerce"
Gareth Austin

Chapter 8 The Economic Impact of the 1807 British Abolition of the Transatlantic Slave Trade
Joseph E. Inikori

Chapter 9 British Abolitionist Policy on the Ground in West Africa in the Mid-Nineteenth Century
Silke Strickrodt

Chapter 10 A Lagos Merchant and His Money: I. B.Williams, 1846-1925
A. G. Hopkins


Part III  Slavery and the Atlantic Slave Trade

Chapter 11 From a Port of the Slave Trade to an Urban Community: Robin Law and the History of Ouidah
Elisée Soumonni

Chapter 12 From"Constitutional" and "Northern" Factors to Ethnic/Slave Uprising: Ile-Ife, 1800-1854
Olatunji Ojo

Chapter 13 Transatlantic Slave Trade and Endogenous Technological Backwardness in the Bight of Benin Region: An Archaeological Consideration
Obarè Bagodo

Chapter 14 In the Chains of the Past: The Transatlantic Slave Trade in Ghanaian Historiography
Ella Keren

Chapter 15 From Obscurity to Notoriety: Cuban Slave Merchants and the AtlanticWorld
José Guadalupe Ortega

Part IVAtlantic Identities:West African and the Diaspora

Chapter 16 The Kings of Dahomey and the Invention of Ancestral Asen
Edna G. Bay

Chapter 17 The Hula "Problem": Ethnicity on the Pre-Colonial Slave Coast
Luis Nicolau Parés

Chapter 18 Diasporan Voices of the African Past: James Albert Ukawsaw Gronniosaw, Quobna Ottobah Cugoano, Olaudah Equiano, and Ignatius Sancho as Sources of African History
Maurice Jackson

Chapter 19 Speculations on the African Origins of Venture Smith
Paul E. Lovejoy

Chapter 20 Domingos Pereira Sodré, a Nagô Priest in Nineteenth-Century
Bahia
João José Reis


Part V West Africa and the Challenges of the Twentieth Century

Chapter 21 Mules or Couriers: The Role of Nigerian Drug Couriers in the International Drug Trade
Axel Klein

Chapter 22 Shell-BP and the Nigerian CivilWar
Phia Steyn

Chapter 23 Asante, Apagyafie and President Kufuor of Ghana: A Historical Interpretation
T.C. McCaskie

Chapter 24 After Slavery,What Next? Productive Relations in Early Twentieth-Century Krepe, and Beyond

Lynne Brydon

-- 

---------------------------
Toyin Falola
Department of History
The University of Texas at Austin
1 University Station
Austin, TX 78712-0220
USA
512 475 7224
512 475 7222  (fax)
http://www.toyinfalola.com/
www.utexas.edu/conferences/africa
http://groups.google.com/group/yorubaaffairs
http://groups.google.com/group/USAAfricaDialogue
 

[Raphael C Njoku]

CALL FOR CONTRIBUTION

Mbari: The International Journal of Igbo Studies

Special Issue: The Igbo Genocide, Human Rights and the Nigerian Civil
War

DESCRIPTION

Before the twentieth century, mankind has been involved in
sectionalized lethally genocidal violence directed against cultural
*Others.* These genocides generally included the extermination of
massive population of people; were often politically motivated; and were
mostly state-sponsored or enjoyed the sympathy of the apparatuses of the
state. Despite the 1948 United Nations Convention on the Prevention and
Punishment of the Crime of Genocide, which came into force in 1951, the
twentieth century recorded arguably the most documented genocides in
history. These included the systematic decimation of the Armenian
populations in the former Ottoman Empire (now, Turkey), the Jewish
people in Nazi Germany, Kosovans in the former Yugoslavia, the Tutsis in
Rwanda, and most recently the brutal massacre in Darfur by the
government of Sudan. However, one of the least documented of the
twentieth century genocides was the one committed against the Igbo
people of Nigeria. The Igbo genocide was a mass carnage fomented,
orchestrated, executed, and supervised by the Nigerian state. The
lessons of the Holocaust have led to the emergence of the *Never
Again* consciousness of the global Jewish politics. Similarly,
Armenians (though to a lesser degree) have been proactive in documenting
and using the historical evidence of their own genocidal treatment by
Turkey in negotiating their position in regional and international
politics. However, unlike the Jews and the Armenians, Igbo scholars have
neither systematically documented the genocidal experience of the Igbos
in both antebellum and postbellum Nigeria nor used that experience in
negotiating their participation in the contemporary Nigerian project.
This edition of Mbari challenges scholars of Igbo studies and interest
to facilitate this process. The editors of Mbari: The International
Journal of Igbo Studies invite submissions for a special issue of the
journal to be published in 2009 focusing on the Igbo Genocide.

ABOUT MBARI

Mbari is a peer reviewed scholarly journal published twice a year and
the voice of scholars on all aspects of Igbo life, including topics
related to the Igbo Diaspora worldwide. Its interdisciplinary approach
offers readers a critical view of the socioeconomic, political, and
cultural life of the Igbo people in Africa and the African Diaspora. It
emphasizes original research, fresh conceptualization, and new
viewpoints on a variety of topics relating to aspects of the Igbo
language, history, literature, politics, philosophy, folklore, culture,
economy, and the role of the Igbo in the broader African Diaspora.

MANUSCRIPT SUBMISSION

Submissions in English and Igbo are welcome. Graphic submissions are
also welcome. Manuscripts should be typed in Microsoft Word 12 point in
Times New Roman and should be double spaced; the Chicago Manual
referencing must be followed. Illustrations, figures or plates should be
in excellent quality for reproduction.

SUBMISSION DEADLINE: JUNE 15, 2009

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Authors can send their manuscripts to the Guest Editor, Dr. Ifeanyi
Ezeonu, Department of Sociology, Brock University, St. Catharines,
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attachment. Further details can be obtained by contacting the Editor,
Dr. Chima J. Korieh, Department of History, Marquette University,
Milwaukee, WI 53201-1881. Tel: (414) 288-3563. Fax: (414) 288-5099.
Email: chima....@marquette.edu<mailto:chima....@marquette.edu>
________________________________

[kenneth w harrow]

can anyone help me identify the origin of the word efulefu? was it a
class/caste term, a term based on masculinism, or what?
ken

Kenneth W. Harrow
Dept of English
Morrill Hall
Michigan State University
E. Lansing, MI 48824-1036
ph 517 353-7243
fax 517 353-3755
e-mail har...@msu.edu

[Kelechi Kalu]

Dear Ken, Igbo words do not have gender suffixes or prefixes; consequently, EFULEFU as a word is gender neutral. It is used to refer to someone who is considered "lost" as a result of fear of or unwillingness to work hard.  For want of a better phrase, it is the same as referring to someone as a lazy bum! I hope that helps. Kelechi Kalu --- On Mon, 3/23/09, kenneth w harrow <har...@msu.edu> wrote:

[Tony Agbali]

Kelechi, Who told you that Efulefu is only an Igbo word?  Or one that not shared by other languages or ethnic group? The Igala also have linguistic patent on that word. The Igala word for lost is "Ofu" and efu l'efu derives from  ef'ule ofu which means one who ran a wasted race, hence contrapted as Ef' ul'efu into constructing the noun form designating a loser, one whose effort is wasted, and thus a loser.   The Igbo could have borrowed it from the Igala, whom the Igbo had a long standing interethnic relationship. Ofu- loss, Ef'ule- personal indicative of a runner. Efu can also means stomach, relative, etc. In the later sense, efu le efu, means something that one ingests and gets passed out, in which case, it is also wasted. I am wondering what Efu, Ofu, means also in the Igbo language. However, the sense in which you used it designates similar meaning. I am wondering whether the Igala or Igbo borrowed from each other, and which group had proprietry rights to its initial usage.  More than such polemics it must be remembered as John S. Boston, the anthropologist of the Igala, Austin J. Shelton, and others have indicated the Igala and Igbo have historical and mythical relations. Nsukka, Onitsha, Igbariam, Nteje, Nri, Nkpologu (around Awka), and different communities in Delta State depicts this heightened level of interethnic and diffusive relationship and historic interactions. Efulefu is neutered gendered also in Igala and can apply to persons or animal of any gender.  Often, though it tends to be more focused on the male, whom most assume and demand more responsibility and accountability. --- On Mon, 3/23/09, Kelechi Kalu <kelechi...@yahoo.com> wrote:

[Anunoby, Ogugua]

“Who told you that Efulefu is only an Igbo word?  Or one that is not shared by other languages or ethnic group?”

 

Kelechi’s implied assumption that “Efulefu” is an Igbo word may have been based on:

i)                    his awareness that Chinua Achebe’s “Things Fall Apart” placed the word on the universal stage

ii)                   Kenneth Harrow is of the English Department at his university and may have come across the word in Achebe’s “Things Fall Apart”

Of course I do not presume to speak for Kelechi. He can speak for himself.

 

You are nevertheless right Tony. Same words with cognate meaning may exist in more languages. Examples abound of vocabulary coincidences across languages. The word “ikenga” means personal spirit in Igbo (a Nigerian language). I am told that the words has same meaning in Kikuyu (a Kenyan language). Ngozi roughly means blessing in Igbo. I am told that the word has a similar meaning in the Hutu language (a language spoken in Central Africa).

Should the shared incidence of words and meaning in different languages mean a shared or common origin, past and present association, or nothing at all, of the languages and their speakers?  

 

oa  

[Moses Ebe Ochonu]

Not so fast with the patent, Tony. The Idoma also have "efulefu" in their vocabulary and it means exactly the same thing as the Igbo and Igala versions. In fact when I was growing up, I thought it was an exclusive Idoma word, until I  started seeing it used by Igbo interlocutors in internet forums.

 

The word is quite elastic in meaning. It's a true umbrella word. For instance, in addition to the meaning supplied by Kelechi, I have seen it it used by Igbo folks to denote "traitor"--that is, traitor to the Igbo cause. Perhaps they were simultaneously calling the "traitors" lazy bums.

-- There is enough in the world for everyone's need but not for everyone's greed. ---Mohandas Ghandi

[Rex Marinus]

Tony, Moses:
The Igala and the Idoma are part of a large Igbo diaspora:) I know for instance that two of the late Ochi Idomas, Ajene Okpabi and Edwin Ogbu closely identified with an Igbo ancestry: indeed Ogbu, who attended the Methodist College, Uzuakoli indeed did identify Arochukwu as his ancestral home. Two things for me signify this relationship with the Idoma particularly: it is in the exact structure of the market system and in the kolanut rituals. Very intriguing. But that is another discussion. As for the Igala, the Nri say that Igala was established by Onoja Ogboli, one of the sons of Agulu-eri or something to that effect. Of course Austin Shelton's work at Nsukka did quite a lot to situate that relationship, as did in part, the late Angulu Onwujeiogwu's work. I personally remember visiting the Attah-na-Igala in the company of an uncle of mine and the late Steve Achema in Idah in 1985, and he made similar claims of deep Igbo-Igala kinship. He, in fact, saluted my uncle in the arm salute of Igbo men of title; spoke flawless Igbo and said, "the Igbo do not bow" to his audience. It was an important lesson for me personally. But I think that this is an area of work which calls to Nigerian historians and anthropologists. In any case, I think the diffusion and expression of close lingustic patterns among these groups show inexorable historic contact at a level possibly deeper than we currently imagine, and perhaps recoverable only in that context that Adu Boahen was attempting to establish in his studies of the Igbo and the Ashanti. I believe that far more connects people than set them apart. Again, this was the premise of the project that Kenneth Dike had set the Ibadan school of history to establish before the Biafra/Nigeria civil war, and before the provincializing of the Ibadan school of history and the dimunition of its mission. It is a challenge before the new historian/anthropologist to contemplate. Finally: "ifu/ofu/efu" - also signify "loss" or even "waste" in Igbo.
Obi Nwakanma
 

_____________________ "If I don't learn to shut my mouth I'll soon go to hell, I, Okigbo, town-crier, together with my iron bell." --Christopher Okigbo


 

---

Date: Tue, 24 Mar 2009 15:54:20 -0500

Subject: USA Africa Dialogue Series - Re: query re efulefu

From: meoc...@gmail.com
To: USAAfric...@googlegroups.com

[kenneth harrow]

hi all
i am teaching THings Fall Apart, as you guessed. i gather all the meanings of the word from the novel, where he says something like "useless men."
i am obviously trying to figure out whether there is a gendered implication in "useless" of these men, whether part of it implies a less than strong masculine identity, which is obviously one of the tropes of the novel. i gather from folks' kind responses so far that there is no gendered implication in the term. i also wondered if there was an implication involving slave or low status, and so far no one has implied that either. all of which explains my curiosity about the etymology of the term.
not a big deal, but as i am teaching the novel now, i thought i would call on the collective wisdom of the list to figure it out.  if you google the term, you get nothing
ken

Kenneth W. Harrow
Professor of English
Michigan State University
har...@msu.edu
517 353-7243
fax 353 3755

[Pius Adesanmi]

I heard this untrue but hilarious version of the origin of the word "efulefu" during my Youth Service. A European Catholic priest in the colonial era gets so angry that a young catechumen kept mangling the act of contrition. At a point, the frustrated priest exclaims repeatedly: "oh God! What a fool! A fool! A fool!" The boy gets home and asks his father: "Papa, Fada kept calling me efulefu today at catechism. What does it mean?" So, there you go! Who told all of you that efulefu is not an English word?     Pius Pius Adesanmi, Ph.D. Associate Professor Director, Project on New African Literatures (PONAL) Department of English Carleton University Ottawa, Canada K1S 5B6 Tel: +1 613 520 2600 ext. 1175 www.projectponal.com --- On Tue, 24/3/09, Anunoby, Ogugua <Anun...@lincolnu.edu> wrote:

[Farooq A. Kperogi]

"The Igala and the Idoma are part of a large Igbo diaspora:) I know for instance that two of the late Ochi Idomas, Ajene Okpabi and Edwin Ogbu closely identified with an Igbo ancestry: indeed Ogbu, who attended the Methodist College, Uzuakoli indeed did identify Arochukwu as his ancestral home. Two things for me signify this relationship with the Idoma particularly: it is in the exact structure of the market system and in the kolanut rituals. Very intriguing."

Igala, Idoma, Igbo, Yoruba, Edo, etc are close linguistic cousins; they are all members of the Kwa phylum of the Niger-Congo language family. Many words in Idoma and Igala share as much glutto-chronological affinity with Yoruba as they do with Igbo.

 Igala, for instance, shares so many proximate vocabularies with Yoruba that many people have treated Igala as a member of the Yoruboid cluster of the Kwa phylum. Some linguists have gone so as far as to suggest that Igala may, in fact, be the "proto-language" from which the Yoruboid cluster evolved. I know also, from my association with Idomas, that the Idoma and Yoruba languages share many demotic idiolects, such as the word for market ("oja"), etc.

This suggests that lexical cognacy is not a safe and firm basis to impute ancestral provenance. The Idoma and the Igala languages are just as linguistically close to Igbo as they are to Yoruba--and many other Kwa languages. While it does seem plausible to make the case that members of the Kwa phylum are descended from a common ancestor, it is, I think, a bit of an interpretive stretch to argue, on the basis of unmapped and unsituated glutto-chronological evidence, that the Idoma and the Igala trace their ancestral provenance to the Igbo. Why can't it, for instance, be the reverse: that the Igbo are descended from, say, the Idoma?

Or is this another subconscious manifestation of the sadly familiar colonially created simplistic tripodal myth that reduces Nigeria's complex ethnic and linguistic diversity to three groups: Hausa, Yoruba and Igbo?

Farooq

1 Park Place
Suite 817C
Atlanta, GA, USA.
30303
Cell: 404-573-9697
Home: 404-501-0638
Office: 404-413-5638
Blog: www.farooqkperogi.blogspot.com

"The nice thing about pessimism is that you are constantly being either proven right or pleasantly surprised." G. F. Will

[Public Information Project Management]

Ken, Pius, et al,

I would not know the meaning of "Efulefu" in other languages or how other ethnic nationalities came about the word, but I know that the word in Igbo language is a derivative from the phrase "onye furu le efu" meaning "one who has become worthless". The word is used amongst the Igbos to describe any body who is worthless, be it male or female.
 

Chidi Anthony Opara

Publisher/Editor-In-Chief

chidi opara reports

 

Member: (1) Association Of Nigerian Authors(ANA)

             (2) World Poets' Society(WPS)
 

[Moses Ebe Ochonu]

This suggests that lexical cognacy is not a safe and firm basis to impute ancestral provenance. The Idoma and the Igala languages are just as linguistically close to Igbo as they are to Yoruba--and many other Kwa languages. While it does seem plausible to make the case that members of the Kwa phylum are descended from a common ancestor, it is, I think, a bit of an interpretive stretch to argue, on the basis of unmapped and unsituated glutto-chronological evidence, that the Idoma and the Igala trace their ancestral provenance to the Igbo. Why can't it, for instance, be the reverse: that the Igbo are descended from, say, the Idoma?

Or is this another subconscious manifestation of the sadly familiar colonially created simplistic tripodal myth that reduces Nigeria's complex ethnic and linguistic diversity to three groups: Hausa, Yoruba and Igbo?

 

 

---Farooq,

 

 

 

Obi Nwakanma,

 

Farooq has captured my response to you. Your contribution reflects the resented linguistic and cultural imperialism of the so-called big three ethnic groups, who are always trying to establish themselves as the normative, paradigmatic identity for everyone located in contiguous proximity to them.

 

The late Och'Idoma Ajene Okpabi is Igedde, an independent ethnic group in Benue South Senatorial district with very close historical ties to the Idoma. The culture is very much the same as that of the Idoma, but the languages are mutually unintelligible, although for obvious reasons, many Igeddes speak Idoma and some Idoma who have lived among the Igedde speak the language. Historically the Igedde have been included in Idomaland for administrative and chieftaincy issues, and were ruled by the British as part of Idoma Division of Benue Province. The Och'Idoma throne was established during colonial rule, and so anyone from the colonial territory of Idoma Division was eligible for it. This explains Okpabi's ascendancy.

 

Apart from Igedde, there are at least two other non-Idoma ethnicities in historic Idomaland (Idoma Division)--the Ufia and the Akweya. Edwin Ogbu was from Ufia (Utonkon), but because the Idoma chieftaincy is a colonially created political chieftaincy and and not an ethnic-ancestral one he, like Okpabi, became Och'Idoma.

 

The Idoma are very comfortable with this arrangement, especially since the Akweya, Ufia, and Igedde have had deep historical, marital, economic, and other ties with the Idoma, and since the cultures are quite similar.

 

The present Och'Idoma is an ethnic Idoma from Otukpa, but I am pretty sure there will be more Och'Idomas from Igedde and Ufia in the future, although there is now a small minority among the ethnic Idoma who feel that only people of Idoma ethnicity should ascend the throne, a position which is ahistorical and seeks to ethnicize what began as a politico-administrative contraption.

 

Anyway, let me say that none of the three non-Idoma languages spoken in Idomaland is mutually intelligible with Igbo. Ufia, like Idoma, has a few similar semantic similarities with Igbo and their names, like Idoma names, are sometimes similar to Igbo names, but that's where the similarities end.

 

The Idoma communities that reside on the border with Igboland, like the border-dwelling Igala, have always interacted economically and culturally with their Igbo neighbors, giving and receiving cultural influences. This is no basis to discursively annex the Idoma and the Igala into some imagined Igbo diasporic community.

 

Besides, Shelton's book asserts an Igala suzerainty, lasting over several centuries, over the Nsukka Igbo, not the opposite. In fact, as he demonstrates in that pathbreaking work and as several other works and the oral traditions of many Nsukka Igbo communities attest, the Igbo communities of the Nsukka corridor were ruled from Idah for several centuries and were subjected to an Igala cultural and quasi-political influence in the same way that many communities in today's Edo and Delta States were.

 

In fact, many Igbo communities in the Nsukka sector still proudly proclaim their Igala cultural roots and the Igala influence can be seen in their cultural productions. According to Shelton, relying on oral traditions from the Nsukka area, some of the communities were even constituted by Igala migrants who have become linguistically Igbo.

 

Therefore, if any sub-imperial theory is to be posited for that cultural zone, it should be an Igala cultural complex, not an Igbo one. Of course, the Igala cultural complex was itself derived from the Kwararafa and Edo civilizations of an earlier period.

 

We shouldn't be engaging in ahistorical extrapolations about origins and ancestry founded on linguistic coincidences and similarities. We also tend to project backwards the present status of the so-called big three ethnic groups when some of them were neither big nor even organic ethnicities until recently. Some of yesterday's regional powers and sub-Imperialists (like the Igala) are today's minorities. And vice versa. 

[Rex Marinus]

"This suggests that lexical cognacy is not a safe and firm basis to impute ancestral provenance. The Idoma and the Igala languages are just as linguistically close to Igbo as they are to Yoruba--and many other Kwa languages. While it does seem plausible to make the case that members of the Kwa phylum are descended from a common ancestor, it is, I think, a bit of an interpretive stretch to argue, on the basis of unmapped and unsituated glutto-chronological evidence, that the Idoma and the Igala trace their ancestral provenance to the Igbo. Why can't it, for instance, be the reverse: that the Igbo are descended from, say, the Idoma?"

 

It is entirely possible and fair to make that reverse proposition - the possibility of Igbo descent, say from Idoma. And yes, indeed, Igala expresses as much linguistic cognancy with Yoruba as with Igbo. There is of course also the proposition that much of these cultures evolved from the Benue valley from which diffusion took place. I'm intrigued by all that. Igala is in fact the more intriguing because it seems to be a sort of crossroads of cultures in which the Igbo, the Yoruba, the Idoma, the Edo etc., find intelligible affinities. My point nevertheless, far from your fear of creating and sustaining a "'tripodal myth," is to suggest far more work in these areas to connect the dots of these expressions. Basically to map and situate these "glutto-chronological evidence" into a higher category of cognate rather than fragmented and icoherent relationships. There is far more from which these cultures share than the differences we have continued to emphasize. That, for me, is the more crucial point: to create a narrative of proximate and shared spaces, and histories, and in fact values. To prove all that, we must look deeper into history and map these rather evident patterns of historical relationships in order to understand the deeper and organic nature of these affinities.

Obi Nwakanma

 

_____________________ "If I don't learn to shut my mouth I'll soon go to hell, I, Okigbo, town-crier, together with my iron bell." --Christopher Okigbo


 

---

Date: Wed, 25 Mar 2009 02:32:37 -0400

Subject: USA Africa Dialogue Series - Re: query re efulefu

From: farooq...@gmail.com
To: USAAfric...@googlegroups.com

[Akurang-Parry, Kwabena]

As the Akans say, whenever linguists sway their audience into the realms of language, the audience use their ears, but not their mouths! I won't open my mouth because I am in the midst of professional linguists. Let me just murmur these! Does it have to be questions about descent, and what about framing the discussions in the medium of the Bantu migrations and diffusion of languages? The Akans call God "Nyame" and other African peoples call God "Nyamba," and all belong to the Niger-Kongo group. Well, I have a caveat so if I happen to be wrong please tell me to shut up and use my ears instead. Whenever Obi Nwakanma clears his throat it signifies thunder before the advent of a rainfall of knowledge.

 

 

Kwabena.

 

 

Kwabena Akurang-Parry, Ph. D.

(Assoc Prof of African History & World History)

Dept of History

Shippensburg University

Shippensburg, PA, 17257, USA

 

Phone: 717 477 1286

Fax:     717 477 4062

---

From: USAAfric...@googlegroups.com [USAAfric...@googlegroups.com] On Behalf Of Rex Marinus [rexma...@hotmail.com]
Sent: Wednesday, March 25, 2009 9:17 AM
To: usaafric...@googlegroups.com

[Moses Ebe Ochonu]

 

am obviously trying to figure out whether there is a gendered implication in "useless" of these men, whether part of it implies a less than strong masculine identity, which is obviously one of the tropes of the novel. i gather from folks' kind responses so far that there is no gendered implication in the term.

----Ken Harrow

 

 

Ken,

 

If you're treating efulefu exclusively in the context of Things Fall Apart, then obviously you'd be right to stick to a non-gendered semiotic, which I assume is how the word is deployed in the Igbo sociolinguistic universe, although even in TFA, the sociological environment of the plot invites a gendered reading of efulefu.

 

But speaking more broadly beyond TFA, I think your reading of it as an insult to masculinity, as an indictment of masculine failure is correct, at least in the context in which I have heard it used in Idoma speech. I have never heard it used for women. But this may be because only men carry expectational burdens, informed by understandings of masculine responsibilities and abilities. Idoma is obviously a patriarchal culture, so women may not attract the efelefu label since they are not expected to measure up to some masculine standard to begin with.

 

Unfortunately, women's failure or "uselessness" (since uselessness and worthlessness are the generic meanings of efulefu) are not as scandalous as that of men and therefore do not attract the type of scorn that inheres in "efulefu." In other words, women's failures are explainable within the expectational dynamic of a patriarchal society, which expects little from women.

 

I don't know for sure if this is true of the Igala and Igbo usage of the term, but it is definitely true of the Idoma usage. In fact this discussion forced me to recall my experiential encounters with the word in Idoma contexts and I can say that it is definitely gendered, applying overwhelmingly to men perceived as failures and worthless bums.

[Pius Adesanmi]

Trust Ogbuefi Nwakanma to join the fray from the perspective of the imperialism of Nigeria's big three - with a slant towards the Igbo origin of everything Nigerian. As his co-traveler for so long, there is no theory I have not heard from the Ogbuefi that somehow attributes an obscure Igbo ancestral origin to every ethnic group in Nigeria. Very soon, Ogbuefi Nwakanma would stumble on documents attributing Igbo ancestry to the Luo of Kenya and the Zulu of South Africa. He may even trace the great grand father of Othman Dan Fodio to Mbaise local government area. To prevent this from happening, let us adopt the English provenance of efulefu jare!   And Ken, why are you asking all these questions with the capacity to blow up Nigeria. If dem send you, abeg tell dem say you no meet us for house.   Pius

Pius   Pius Adesanmi, Ph.D. Associate Professor Director, Project on New African Literatures (PONAL) Department of English Carleton University Ottawa, Canada K1S 5B6 Tel: +1 613 520 2600 ext. 1175 www.projectponal.com

--- On Wed, 25/3/09, Farooq A. Kperogi <farooq...@gmail.com> wrote:

From: Farooq A. Kperogi <farooq...@gmail.com> Subject: USA Africa Dialogue Series - Re: query re efulefu To: USAAfric...@googlegroups.com

Subject: USA Africa Dialogue Series - Re: query re efulefu

From: meoc...@gmail.com To: USAAfric...@googlegroups.com

Not so fast with the patent, Tony. The Idoma also have "efulefu" in their vocabulary and it means exactly the same thing as the Igbo and Igala versions. In fact when I was growing up, I thought it was an exclusive Idoma word, until I  started seeing it used by Igbo interlocutors in internet forums.   The word is quite elastic in meaning. It's a true umbrella word. For instance, in addition to the meaning supplied by Kelechi, I have seen it it used by Igbo folks to denote "traitor"--that is, traitor to the Igbo cause. Perhaps they were simultaneously calling the "traitors" lazy bums.

On Mon, Mar 23, 2009 at 9:43 PM, Tony Agbali <atta...@yahoo.com> wrote:

[kenneth w harrow]

thanks to moses et al,
i find this latter comment of moses quite interesting. a number of
years ago, when i published Thresholds of Change in African
Literature, i observed that only men spoke in proverbs in TFA. THe
one exception is Chielo's statement that "A baby on its
mother's back does not know the way is long" (101). But later in
that chapter, the narrator tells us, with respect to Chielo, "It was
a different woman," and later, in Ekwefi's mind, "How a woman could
carry a child of that size so easily and for so long was a miracle.
But Ekwefi was not thinking about that. Chiela was not a woman that
night." and anyway, interesting that her one proverb is about babies
and mothers.
i inferred, obviously, that chielo moves outside of her gender as a
priestess, i.e., when the god "rides" her; and more, most
importantly, speaks "not as a woman" either. that is, women do not
speak proverbs because it is the speech of power. i.e., the speech
that is used to convince the other, to rule the other, to overcome
the other's objections, etc. it is also used in a social and public
setting where ruling and winning, be it a wrestling match, an
argument, an opponent, matters. to men.
TFA is not society, not a sociological treatise; it is a vision of a
society, and the gendering is highlighted all the time, excessively
to the point of being overly obvious, so that a kind of compensation
seems to be occurring. it is hard not to associate that with all the
ways non-macho men are reduced: okonkwo's father is agbala, and
useless like an efulefu. i think moses's observation fits with the
above reading of the novel.
of course, there is power and power. if men rule in ordinary life,
the converse may be the case in the spiritual realm. i find it
interesting the chielo "was not a woman that night," but that doesn't
mean she was a man. what was she?
ken

>><<mailto:kelechi...@yahoo.com>kelechi...@yahoo.com> wrote:
>>From: Kelechi Kalu

>><<mailto:kelechi...@yahoo.com>kelechi...@yahoo.com>

>>Subject: USA Africa Dialogue Series - Re: query re efulefu
>>To:

>><mailto:USAAfric...@googlegroups.com>USAAfric...@googlegroups.com

>>Date: Monday, March 23, 2009, 5:02 PM
>>Dear Ken,
>>Igbo words do not have gender suffixes or prefixes; consequently,
>>EFULEFU as a word is gender neutral. It is used to refer to someone
>>who is considered "lost" as a result of fear of or unwillingness to
>>work hard. For want of a better phrase, it is the same as
>>referring to someone as a lazy bum! I hope that helps. Kelechi Kalu
>>
>>--- On Mon, 3/23/09, kenneth w harrow

>><<mailto:har...@msu.edu>har...@msu.edu> wrote:
>>From: kenneth w harrow <<mailto:har...@msu.edu>har...@msu.edu>

>>Subject: USA Africa Dialogue Series - Re: query re efulefu
>>To:

>><mailto:USAAfric...@googlegroups.com>USAAfric...@googlegroups.com

>>Date: Monday, March 23, 2009, 11:46 AM
>>
>>
>>can anyone help me identify the origin of the word efulefu? was
>>
>>it a
>>
>>class/caste term, a term based on masculinism, or
>>
>>what?
>>
>>ken
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>Kenneth W.
>>
>>Harrow
>>
>>Dept of
>>
>>English
>>
>>Morrill Hall
>>
>>Michigan State
>>
>>University
>>
>>E. Lansing, MI
>>
>>48824-1036
>>
>>ph 517
>>
>>353-7243
>>
>>fax 517
>>
>>353-3755
>>

>>e-mail <mailto:har...@msu.edu>har...@msu.edu

>>
>>
>>
>>
>>
>>
>>
>>
>>
>Kenneth W. Harrow
>Professor of English
>Michigan State University

><mailto:har...@msu.edu>har...@msu.edu

>517 353-7243
>fax 353 3755
>
>
>
>
>
>--
>There is enough in the world for everyone's need but not for everyone's greed.
>
>
>---Mohandas Ghandi
>
>

[Cornelius Hamelberg]

Indeed Professor Harrow, the meaning/s of the word in focus can be
confined, but vary in meaning’s intended/ unintended intensity, from
place to place. Whatever the place, the core meaning retains its name.

Time and place in space:

Beautiful weather. It was in July 1999 and there we were, my wife, my
brother and I perambulating - down one of the more prominent and
flashy avenues in the City of The Hague, on our way to the
International Jazz Festival there.

As we approached what appeared to me to be one of those famous coffee
shops that we have all heard about, curiosity was really getting the
better of me – and out of sheer curiosity’s sake I only wanted to
tell my younger brother Ola that it could be a good thing to take a
look from within ( and of course without any fear from him or me,
that either of us was going in with the intention of inhaling, when I
heard him say, “ Yes, this is where these lazy, idle , good-for-
nothing Efulefu layabouts hang out, all day!”

And so we walked past, walked on by…….

Hope you like it:
http://www.youtube.com/watch?v=xzK2s7XpvNM&feature=related

> >--- On Mon, 3/23/09, Kelechi Kalu <kelechikalu...@yahoo.com> wrote:

> fax 353 3755- Hide quoted text -
>
> - Show quoted text -

[Rex Marinus]

 "i find it interesting the chielo "was not a woman that night," but that doesn't
mean she was a man. what was she?"

-Ken Harrow
That night, Ken, Chielo was, "the more you look, the less you see...  ." She had crossed the boundaries of mere mortality. The metaphor of the cave in which she entered with the child was the symbolic return to the beginning; the primal and timeless place from which all things become old and new at the same time. Time was ruptured. Even the trees assumed new forms. The transfiguration of Chielo is clearly Achebe's reflection of a dimension of order that collapsed all boundaries of the known and the unknowable. So, what did Chielo become? Simple. The unknowable. Perhaps even what the Germans would call the "unheimlich." She assumed the majestic force and presence of the male deity, Agbala, and she entered zones of mystery which only those who can enter that cave with her could fathom:)

Obi Nwakanma



_____________________ "If I don't learn to shut my mouth I'll soon go to hell, I, Okigbo, town-crier, together with my iron bell." --Christopher Okigbo


 

> Date: Wed, 25 Mar 2009 13:04:42 -0400
> To: USAAfric...@googlegroups.com
> From: har...@msu.edu

[Cornelius Hamelberg]

Let us get into the mystery, indeed there are divine secrets,
ineffably divine and beyond the realm of easy human penetration.
Thanks for giving us a peek into the literary transformations of flesh
into the (idea of) the divine….like water into wine, and wine, into
blood.

Chielo "was not a woman that night”?

Indeed, in a more lecherous context I’m inclined to take that level of
mystery as the literal truth of the poet’s imagination, that he lively-
upped himself and no one was disappointed in the morning.

http://www.youtube.com/watch?v=DE7_6S4byeQ&feature=related

As tangential example which I think is not only relevant but also
appropriate, I refer to the Freudian interpretation of tree at the
level of a phallic symbol versus the more ritual context and origin of
the presented in Ime Ikkideh’s classic critique of Ronald Dathorne’s
analysis of the opening poem of Christopher Okigbo’s “Heavensgate” (in
the journal the 2nd issue of African Literature Today, edited by
Eldred D. Jones.)
http://www.google.com/search?hl=en&q=African+Literature+Today%2C+edited+by+Eldred+D.+Jones

In my view the interpretations (Ikkideh’s and Dathorne’s are
compatible even if it’s an either or, question.

I always give thanks for elucidations.

Thank you Rex Marinus.

> ...
>
> read more »- Hide quoted text -

[Cornelius Hamelberg]

Let us get into the mystery, indeed there are divine secrets,
ineffably divine and beyond the realm of easy human penetration.
Thanks for giving us a peek into the literary transformations of flesh
into the (idea of) the divine….like water into wine, and wine, into
blood.

Chielo "was not a woman that night”?

Indeed, in a more lecherous context I’m inclined to take that level of
mystery as the literal truth of the poet’s imagination, that he lively-
upped himself and no one was disappointed in the morning.

http://www.youtube.com/watch?v=DE7_6S4byeQ&feature=related

As tangential example which I think is not only relevant but also
appropriate, I refer to the Freudian interpretation of tree at the
level of a phallic symbol versus the more ritual context and origin of

the tree as presented in Ime Ikkideh’s classic critique of Ronald

Dathorne’s analysis of the opening poem of Christopher Okigbo’s
“Heavensgate” (in the journal the 2nd issue of African Literature
Today, edited by Eldred D. Jones.)
http://www.google.com/search?hl=en&q=African+Literature+Today%2C+edited+by+Eldred+D.+Jones

In my view the interpretations (Ikkideh’s and Dathorne’s are
compatible even if it’s an either or, question.

I always give thanks for elucidations.

Thank you Rex Marinus.



On Mar 26, 4:07 am, Rex Marinus <rexmari...@hotmail.com> wrote:

[kenneth harrow]

this is great. i've always wanted to know why a male god has the name
agbala; is it pronounced differently when it means "woman"?
ken

> > >><mailto:USAAfric...@googlegroups.com>USAAfricaDialogue@goo
> glegroups.com

> > >>Date: Monday, March 23, 2009, 5:02 PM
> > >>Dear Ken,
> > >>Igbo words do not have gender suffixes or prefixes; consequently,
> > >>EFULEFU as a word is gender neutral. It is used to refer to someone
> > >>who is considered "lost" as a result of fear of or unwillingness to
> > >>work hard. For want of a better phrase, it is the same as
> > >>referring to someone as a lazy bum! I hope that helps. Kelechi Kalu
> > >>
> > >>--- On Mon, 3/23/09, kenneth w harrow
> > >><<mailto:har...@msu.edu>har...@msu.edu> wrote:
> > >>From: kenneth w harrow <<mailto:har...@msu.edu>har...@msu.edu>
> > >>Subject: USA Africa Dialogue Series - Re: query re efulefu
> > >>To:

> > >><mailto:USAAfric...@googlegroups.com>USAAfricaDialogue@goo
> glegroups.com

[Cornelius Hamelberg]

SERIOUSLY,

Let us get into the mystery, indeed there are divine secrets,
ineffably divine and beyond the realm of easy human penetration.
Thanks for giving us a peek into the literary transformations of flesh
into the (idea of) the divine….like water into wine, and wine, into
blood.

(The priestess) Chielo "was not a woman that night”?

Indeed, in a more lecherous context I’m inclined to take that level of
mystery as the literal truth of the poet’s imagination, that he lively-
upped himself and no one was disappointed in the morning.

http://www.youtube.com/watch?v=DE7_6S4byeQ&feature=related

As tangential example which I think is not only relevant but also
appropriate, I refer to the Freudian interpretation of tree at the
level of a phallic symbol versus the more ritual context and origin of
the tree as presented in Ime Ikkideh’s classic critique of Ronald
Dathorne’s analysis of the opening poem of Christopher Okigbo’s
“Heavensgate” (in the journal the 2nd issue of African Literature
Today, edited by Eldred D. Jones.)
http://www.google.com/search?hl=en&q=African+Literature+Today%2C+edited+by+Eldred+D.+Jones

In my view the interpretations (Ikkideh’s and Dathorne’s are
compatible even if it’s an either or, question.

I always give thanks for elucidations.

Thank you Rex Marinus.



On Mar 26, 4:07 am, Rex Marinus <rexmari...@hotmail.com> wrote:

[Okwy Okeke]

Ken,   I am not teaching nor reading TFA now, however, I vaguely recall an old woman sniggering at Okonkwo to the effect that those the gods cracked their palm kernel should not look upon others with scorn, so Chielo's may not be the only instance a proverb was attributed to women in TFA. I also recall another instance in Anthills when a lday remarked that if "ogili" was such an important condiment, it would not be left in the eaves for rodents to rummage in allusion to the proposed bride's advanced age. Igbo women are not barred from using proverbs and are known to do so.      Then, on your initial question, efulefu simply means "lost to the cause," an amorphous word that is as elastic as your definition of the cause. In TFA, efulefu was described as the man that sold his matchet then showed up with the sheath for war.   On another note, Obi, I will not tire to tell you that TFA can't be about Ogidi (re: your weekly newspaper column).   Listen closely (gba nti na'onu ndada, apologies Chuba Okadigbo) to Achebe's "hidden" clues a la Da Vinci style at some highpoints in TFA: Ogba (the cave), Enweaka (the one-handed spirit) Iguedo (Okonkwo's clan in TFA, the family of Ogbunike, Awkuzu, Nando, Umueri, and Obolo-Eke in Onitsha ), and the stream (there is no water body in Ogidi), then juxtapose to his essay, My Father and Me where he stated that his father was a refugee from a neighboring town and you are not left in doubt of the town he fondly described in TFA.   Cheers, Okwy --- On Wed, 25/3/09, Rex Marinus <rexma...@hotmail.com> wrote:

> >><<mailto:kelechi...@yahoo.com>kelechi...@yahoo.com> wrote: > >>From: Kelechi Kalu > >><<mailto:kelechi...@yahoo.com>kelechi...@yahoo.com>

> >>Subject: USA Africa Dialogue Series - Re: query re efulefu

> >>To: > >><mailto:USAAfric...@googlegroups.com>USAAfric...@googlegroups.com

> >>Date: Monday, March 23, 2009, 5:02 PM > >>Dear Ken, > >>Igbo words do not have gender suffixes or prefixes; consequently, > >>EFULEFU as a word is gender neutral. It is used to refer to someone > >>who is considered "lost" as a result of fear of or unwillingness to > >>work hard. For want of a better phrase, it is the same as > >>referring to someone as a lazy bum! I hope that helps. Kelechi Kalu > >>

> >>--- On Mon, 3/23/09, kenneth w harrow > >><<mailto:har...@msu.edu>har...@msu.edu> wrote: > >>From: kenneth w harrow <<mailto:har...@msu.edu>har...@msu.edu>

> >>Subject: USA Africa Dialogue Series - Re: query re efulefu

> >>To: > >><mailto:USAAfric...@googlegroups.com>USAAfric...@googlegroups.com

[Chidi Anthony Opara]

Trust Ogbuefi Nwakanma to join the fray from the perspective of the imperialism of Nigeria's big three - with a slant towards the Igbo origin of everything Nigerian. As his co-traveler for so long, there is no theory I have not heard from the Ogbuefi that somehow attributes an obscure Igbo ancestral origin to every ethnic group in Nigeria. Very soon, Ogbuefi Nwakanma would stumble on documents attributing Igbo ancestry to the Luo of Kenya and the Zulu of South Africa. He may even trace the great grand father of Othman Dan Fodio to Mbaise local government area. To prevent this from happening, let us adopt the English provenance of efulefu jare!

 

And Ken, why are you asking all these questions with the capacity to blow up Nigeria. If dem send you, abeg tell dem say you no meet us for house.

 

Pius

 

Yea, it surprises me how a simple clarification of the meaning of the word "Efulefu" sought by Professor Harrow within the context of its usage in TFA, have resulted into all these.
 

Chidi Anthony Opara

Publisher/Editor-In-Chief

chidi opara reports

www.chidioparareports.blogspot.com

 

Member: (1) Association Of Nigerian Authors(ANA)

              (2) World Poets' Society(WPS)
 

On 3/25/09, Pius Adesanmi <piusad...@yahoo.com> wrote:

[afrs...@aol.com]

MADAGASCAR: RAVALOMANANA AND RAJOELINA - A THEATER INTOLERANT OF DICTATORSHIP

Posted by africannewsworld | 12:04 PM | 0 comments »

Letter to Africa

Since its independence, it has become an axiom of faith that the people of Madagascar vehemently abhor authoritarianism, and will also vehemently oppose any leader who decides to impose his or her tyrannical leadership on them. Recent events in the country bear this out, where the current disc-jockey turned leader, Rajoelina ousted the former President Ravalomanana to be installed as President by the military. This is not unique to these two individuals, in fact, Mr. Rajoelina seems to have borrowed the same play-book that Mr. Ravalomanana had used in ousting the former President Didier Ratsiraka....

Most analysts would agree that the country is crises-ridden, but the real winners here are the Malagasy who have become totally intolerant of dictators and tyrants. In fact, they are already demonstrating their independent-mindedness as the army refused an order from their newly installed president to arrest the former president. As I said earlier, what goes around comes around. Andry Ragoelina beware - your days may also be numbered in this theater of the absurd that is Madagascar politics.

RE AD WHOLE ARTICLE HERE:  http://theafricannewsworld.blogspot.com/2009/03/madagascar-ravalomanana-and-rajoelina.html

---

Need a job? Find employment help in your area.

[Oluwatoyin Ade-Odutola]

One TEST for Professor Ken Harrow; Can you think of ONE question that will not tear Nigeria apart I mean the Nigerian Internet Community,...a simple one like How can Nigeria be repaired, changed for good, transformed to a functional nation-state.... The solutions may be few and less acrimonious I want to bet. But you should ask it in your own way and let us surprise you that we are the good people of a yet to be good nation

[kenneth harrow]

there is a thing in hitchcock films that scholars call the mcguffin. it is that device that never appears, sort of like the maltese falcon, which sets off the plot, which drives the characters into action, into relations with each other, but which  never appears in the film.
"harrow" is obviously your mcguffin. and the only thing that bugs me is that as such, lacking the humor and elegant wit of pidgin and its poets, all "harrow" can do is stand at the sidelines and look on.
the other thing is this. all of us who have young children who squabble, or babies who cry, are embarrassed by the public nuisance they make when they fuss in public. but it is We who really hear them, not the others who can tune it out. the squabbling here seems more healthy than troubling to me: total agreement is more like totalizing in other ways, closer to totalitarian than to healthy debate. (sorry if this comparison is injudicious). or another example. when you travel, which travelers do you find most obnoxious? i find them to be american. my friend who is german, and who thus understands what his compatriots are really saying, finds them to be germans. probably nigerians would feel the same. so we want to flee them, not to be associated with that man with 10 suitcases, 15 screaming kids, and a wife with a headscarf that touches the ceiling. but as soyinka says, at the end of "Death in the Dawn": "But such another Wraith! Brother/ Silenced in the startled hug of/ Your invention--is this mocked grimace/ This closed contortion--I?"
ken

Kenneth W. Harrow
Professor of English
Michigan State University

[Public Information Project Management]

One TEST for Professor Ken Harrow; Can you think of ONE question that will not tear Nigeria apart I mean the Nigerian Internet Community,...a simple one like How can Nigeria be repaired, changed for good, transformed to a functional nation-state....
The solutions may be few and less acrimonious I want to bet. But you should ask it in your own way and let us surprise you that we are the good people of a yet to be good nation

                                  --------- Oluwatoyin Ade-Odutola.

 

Oluwatoyin,

I do not see anything wrong in the question the Professor asked. He needed to clarify a point that appeared vague to him and he asked for the clarification within a certain context. It is our fault that instead of confining ourselves to what was asked, we moved far away from the context.

 

This is one of our major problems in Nigeria. Matters that require simple pragmatic approaches are always reduced to academic exercises. Try listening to a Chukwuma Soludo, talk about how to fix our ailing economy or a Wole Soyinka talk about how to tackle human rights abuses in Nigeria.

 

Academic exercises have their uses and I cherish them, but must we reduce every single discussion to an academic exercise?

 

Chidi Anthony Opara

Publisher/Editor-In-Chief

chidi opara reports

www.chidioparareports.blogspot.com

 

Member: (1) Association of Nigerian Authors(ANA)

              (2) World Poets' Society(WPS)

 

[Oluwatoyin Ade-Odutola]

Chidi, chidi the great, Chidi the greatest, I hail  I hope you know you are one of the prophets in this forum? You just narrowed (harrowed?nailed?) down one of Nigeria's problems. In my words I will say 'behind every failed state in Africa there are scores of scholars professing 'book solutions' to leaders who do not trust them'. The scholars are everywhere on the continent or is it in Nigeria we want to talk about? The Fela suggestion that we should not follow too much book has been neglected. The day scholars are allowed to range free in universities, allow them to publish as many fat books as their hearts desire, and be free to use funds for all sorts of researches on and about anything that catches their fancy, you will see how organized our societies in Africa will be. The politicians should do what one of the presidents in Ghana did when Radio was about to be introduced. Let them have their radios (this time in terms of well funded universities) and you all will notice the peace in the land. The salvation of the African continent will NOT come from the academia, but the robust analysis of our problems will come from them. I cannot remember who said 'learn ALL the conventions you can find but please quickly forget them and return to the wisdom of the people' ...so in a nutshell who will help Africa or assist Nigeria? Professors? Politicians? hmmmm or Pastors? --- On Fri, 3/27/09, Public Information Project Management <publicin...@gmail.com> wrote:

From: Public Information Project Management <publicin...@gmail.com> Subject: USA Africa Dialogue Series - Re: A test for Prof Harrow - Re: query re efulefu To: USAAfric...@googlegroups.com