Africa Unite: Cultural Unification as a means to undermine Neo-Colonialism

[Olùkọ́ Ọbádélé]

Africa Unite:
Cultural Unification as a means to undermine
Neo-Colonialism

Written and Proposed by:




Theresa Everett


Acknowledgements


First thanks be to Jah, for living within me and allowing me to not fear truth.

Thanks to my advisor, Professor Kofi Manu, Aunty Becky for being a great mother and friend and for all the lecturers who openly spoke about history and culture of Diaspora. Also thanks goes to SIT for being the mediating factor for me to get the opportunity to come home to Africa.

In writing a paper about unifying peoples and ideas, I would like to allow all negative perceptions to be handled appropriately. Therefore, an explanation of the following poems used is required, to abstain from any misdirected assumptions.
Attitude is a poem that I wrote in response to one experience that I have encountered while in Ghana. Thus, it does not represent all sentiments felt by Ghanaians or other Africans for that matter. This poem is a free expression of how the situation made me feel, I am using it to show more reasons why we need to come together so this does not occur among African people. We should be respectful and open to our brethren and sistren who come to learn about other African cultures because it is merely for the benefit of understanding ourselves and overstanding our solution.
There are also interruptions of song lyrics written for a rap, one day to be performed. It speaks about our similarities as people with acknowledgement to out difference due to long period separation. It also suggests to people that we should begin to pay recognition to our current situation and find happiness rather than complacency. So much is needed right now to be taught to those who do not know reality of the condition (being neo-colonialism).
The last poem titled Once I was a Fool, talks about our transformation into accepted knowledge, once we apply means to better self away from ignorance.
Also I must prepare you reader, for some language used, may be deemed inappropriate for academia, society, etc, but to me, so is the longstanding presences of lies and sarcastic history of Africa.


Table of Contents




I. Abstract
II. An Attitude ( a poem- by Theresa Everett)
III. Intro
IV. Our Wound
a. History of Slavery
b. What is Neo-Colonialism?
V. Our Problem
a. Current issues
b. Behaviors affected
VI. Our Solution
a. Cultural Unification ( a breakdown)





Abstract

This is paper explores the idea of Cultural Unification. Cultural Unification is a tool that can be used to bring about positive effective change among Black and African nations, societies and cultures. Neo-Colonialism is the worst form of imperialism due to its continual active control through imperial power. Kwame Nkrumah believed that Neo-Colonialism was an extended form of slavery upon African nations ( Africa and Diaspora); and since his reference to Neo-Colonialism there have been many patterns of behavior that have negatively influenced behaviors among culture, society and nations of African descended peoples. The researcher created a survey questionnaire for the randomly selected participants to relay their ideas about specific behavioral trends marked by neo-colonistic influences; such as perming of hair, bleaching of skin, fashion preference, etc. The researcher also observed cultural behaviors that were assimilative to neo-colonistic influences. While the sample size was small, the researcher was still able to make significant findings and insightful perspectives. It can be logically concluded that neo-colonialism, due to history and western influence, creates and sustains negative cultural behaviors among Ghanaians. Therefore, Cultural Unification, which is the celebration of African heritage through arts, music, and other cultural expression, can reduce the negative associations due to neo-colonialism.

Attitude

Where do I belong?

In the Chi-
It's a windy city
They blow us down
With their words,
And acts of envy

Treat us like nuisances or products even
So I'm told Africa is the place for sleeping
Come to Ghana where the exported the best
But an obruni is my name,
Thus I'm only a guest

Told to say hello cause it shows respect
But then looked to as some kind of sexual object
Or worst better yet
A Black American with dough up to my neck

Misconceived by my people
And outcasted-ed
Imagine how it feels
To search for love
Only to find nothing- no home- no love

That makes Resa angry so she speaks on it
Trying to learn why slavery hasn't end-ed
An attitude is coming so get ready for it
God told me if I seek it I'll find-ed-ed
When will someone answer me for knowledge quenched

Hot and lonely in a place full of people
Slave, Negro, Colored, African
And I'm still not equal
You can accept the White man trading you goods
But not accept this Black girl from your own neighborhood

Whatever happened to the truth in Black Star Power
Ignorant of proof until the fall of Babylon's towers
I was trying to be nice but you treated me like a coward
So now I'm forced to give words nasty
Like R.Kelly's golden showers

So in this world I feel like a blind man do:
Hear what I'm told-
Feel what I touch
If only I could see-
I would change so much


Africa Unite: Cultural Unification as a means to undermine Neo-Colonialism

In Ghana, negative cultural behavior has been sustained over time because of adaptation to Western culture. The Western culture perceived is of a pretend fashion coated with big dreams, bigger advantages, and other promises that reconciles any sufferance upon body, spirit and mind. They are not interested in acquiring skills to develop Ghana, yet adaptation seems to be an escape to many years of unfairness, injustice and downtrodden living. With the constant influx of biased western living and conditions, there arise issues even when truth is revealed about realities of Western life. Poverty, homelessness, violence, brutality, racism, and other unequal distributions are ignored in media's reality. The beauties of natural culture and traditional existence get ignored so long as the perception is allowed.
There is then a strong need to understand behaviors that occur as result of neo-colonist manipulations. Destructive habits in assimilative forms are evident in Ghanaian culture. The importance of history and culture are minimized for the forward potential and growth of westernized ideals. These neo-colonist manipulations are instruments by which cultural behavior occurs. Through adopted standards we acquire the habit to ignore natural strengths, talents, pride, history, and culture that not only establishes who we are but sustains our beings as Africans.
There should be a universal function to unity therefore, cultural unification is has much importance in brining together African people for the growth and benefit of a more developed mother Africa. There are many natural resources to be advantaged, yet it is merely exploited by outsiders. There is much cultural heritage to be shared, yet it is negatively viewed unless profitable. Although freedom and independence exists there are many barrier and bounds. Because we Africans had so much transformed, stolen, and lost due to slavery the ever-present neo-colonialism we must use forms not necessary for formal education or 'knowledge' to understand. There is a need to regain our mentality and to re-discover self and community to help dissipate negative cultural behaviors learned and maintained. There is so much pride in native Ghanaian culture such as Adrinka symbols, festivals, meals, etc, why then the unnecessary burden of separation of mind, spirit and self for the sake of someone's opinion. When will we Africans support each other and ultimately ourselves. Why do we feel we have to go outside ourselves to understand ourselves. Where is the determination for truth? Fear for too long has driven us to be complacent with unwarranted treatment.
Cultural unification therefore is the unifying of African descending peoples to build and develop together towards an outward expressed appreciation of African heritage. Unification needs to occur within African states (people and places) in order to restore untold histories that will counterbalance unfair systemized education, develop better potentials for technology, agriculture, and economics, strengthen cultural heritage; establish networks. Cultural unification is also a means to build and develop African countries in need of mutual -cultural identifications. Because of the associations with neo-colonialism, there is much necessary information to be shared among all African peoples. Our similar experiences should be used to promote more efficient standards to develop communities. There are cultural symbols alike to both Ghanaians and other fellow Africans. There should be more communication between all African people in order to gain understanding of rooted underlying issues. The examination of culture as a means of reaching out to both sides will help identify the meditating factors that separate in order to strength cultural unification.
In order to halt the interference in the affairs of developing countries it is necessary to study, understand, expose and actively combat neo-colonials in whatever guise it may appear. For the methods of neo-colonialism are subtle and varied. They operate not only in the economic field, but also in the political, ideological, and cultural spheres (Nkrumah 1965). Therefore the following research has been designed to achieve the following objectives: state presence of neo-colonialism still evident in Ghanaian society, observe and identify cultural behaviors resulting from neo-colonist rule, and generate strategies for cultural unification as a new means of coping with neo-colonialism ever-present and seemingly non-ending rule.
Cultural Unification through mutual identities is what needs to occur so Africa can no longer be undermined or influenced by neo-colonist rule. This influence only generates negative cultural behaviors that perpetuate lack of development. Therefore if we agree that change is evident and agree that we must find mutual means to regain self-identity; worth etc. We can begin to fix problems. Problems that occur because of lack o information , selective biased opinions/ ‘facts’ and misperceived images of what self should be because of media influenced not utilized but commercialized . Therefore this research seeks to discover if we Africans can find a single means by which we can identify self and other common selves to strengthen our relationships so we are no longer separated but united.
Methods
Subjects
The participants used were randomly selected in two ways: from the Science Quad of University of Cape Coast (U.C.C.) and in downtown area of Cape Coast, Ghana. There was informed consent of the participants before each survey questionnaire was administered by the researcher. There were no rewards or motivating contingencies for taking part or upon completion of the survey questionnaire. The research used a sample size of 14 participants all native of Ghana. The genders varied among male and female with age ranging from 16-25.
Apparatus
The instruments used for the research was interview and semi-structured survey questionnaire created by the researcher (Appendix A), containing 21 questions. It was created to get opinion from Ghanaians on preferred style of music, dress, and hair being the units of analysis, in order to further study negative cultural behaviors. Other measures were observational techniques used to analyze the natural behaviors of Ghanaians in everyday life and culture and society, they were done in areas known as Trench, Staff Quarters, U.C.C. Campus as well as perspectives taken from television and billboards.
Design/Procedures
For the observational portion of research three units of measurement were used in acquiring which specific cultural behaviors were assimilative/adoptive in nature. These three units of measurement were hair style preference (perm, natural, braids, or perm/braids), style of music preference (hip-life, hip-hop, hiplife, gospel, reggae, foreign) and preferred style of dress (traditional, modern hip-hop, combination of both). Foreign music was comprised of a liking to western pop, country, or contemporary. Modern hip hop for style of dress is the common wearing of western originated styles such as Name-brand clothing or shoes. The participants were randomly selected in two ways: from the university of cape coast Science quad and from downtown area of cape coast. The survey-questionnaire was then given to the participants by the researcher and they were able to read from the questionnaire as well to minimize any lack of understanding because of language barriers (since English not first language). The survey-questionnaire was given to 15 people, half coming from campus and half from town to have diverse opinions from diverse environments.
Since deduction used conclusions based upon reason and tabulation is a form of condensing and listing; Deduction and tabulation will be the method of analysis used to explain the data. This analysis is used t understand the function of mutual-identity by Ghanaians ages 16-25. Insight from interviews, acknowledge and define importance of unification and its function, from a Ghanaian social perspective. The data will be displayed using tables showing the frequency and percentage of usage of negative cultural behaviors. Lastly the responses of useful mutually-identified cultural symbols will also be analyzed with insightful suggestions from those interviewed. There will be questions made by the researcher. The questions cover various ranges of agenda from occupation to personal preference of pop culture fads/beliefs. These questions are then analyzed to get average response for attachment to cultural symbols. This will help in determining reasons for cultural behaviors in order to find solutions to world Diasporic problems.

Results
Table 1. Distribution of Age
Age Frequency Percent
16 1 7.14
17 1 7.14
18 2 14.3
19 1 7.14
20 1 7.14
21 2 14.3
22 2 14.3
23 1 7.14
24 1 7.14
25 1 7.14
26 1 7.14
Total 14 100.0


Table 1 shows the frequency and percent of the age of respondent’s participating in the survey questionnaire. There was a fairly even distribution of age with a varying range of age groups. The percentages are because there was a small sample size. Of the 14 respondents seven were female and seven were male, making the distribution of gender equal.

Table 2. Negative Cultural Behaviors
HAIR

Hair Style Frequency Percent
Perm 4 28.6
Natural 5 35.7
Braids 3 21.4
Perm/Braid 2 14.3
Total 14 100.0

Table 2 shows the preference of negative cultural behaviors associated with hair. The participants, when asked about their preference to perms, one responded “ it is easier”.
As shown the most preference hair style is natural followed by perms, braids, and a combination of perms and braids. It was shown that males generally preferred natural hairstyles and most perms preference was generated from female respondents.

Table 3. Negative Cultural Behaviors
Style of Clothes

Style of Clothes Frequency Percentage
Traditional 6 42.9
Modern hip-hop 6 42.9
Combination 2 14.3
Total 14 100.0

Table 3. Shows the frequency and percent of participants preference to style of clothes. Traditional and modern hip-hop equally similar in response; last being a preferred combination of both fashions. When referring to Modern hip-hop as a preference, it describes the viewed African American supposed standards of urban gear. When referring to Traditional as a preference, it describes Ghanaian woven tam, in conservative and modern styles.

Table 4. Negative Cultural Behaviors
Music

Music Preference Frequency Percentage
Hip-Life 6 42.9
Hip-Hop 4 28.6
Foreign 4 28.6
Gospel 2 14.3
High-Life 1 7.1
Reggae 5 35.7
Total 23 100.0

This was an open-ended question asking of the preferences to music. Participants were able to give more than one response because most music preferences consistently contain more than one preference. This allows various genres to be selected. Foreign music is categorized as: pop, country, gospel and contemporary. The number was hip-life followed by reggae. Hip-Hop and Foreign music was third highest preference and gospel fell before the last preference High-Life.

Table 5.
Unification

Yes No
14 0

This table shows the respondents frequency in opinions towards a mutual working towards creation of unified African states. This unification includes joined economic, social, and cultural movements, in order to negate behaviors and other associations due to inflicted neo-colonialism. All 14 participants felt it could be achieved.


Table 6.
How to Unify ( all African Peoples)

Political Social Cultural
0 1 14

These analyses prove the majority of participants believe in necessity to build together, as Africans of Diaspora and African nations. Although survey size is small, it provides an insightful perspective into issues faced by general population of participants. Participants were given the option of choosing ways of unifying through political, social, and cultural means; being allowed to choose as many they saw necessary. Out of the 14 participants questioned all 14 felt that using cultural similarities can help in the strengthening and building of African relations to solve specific societal problems. One participant among the 14, in addition to cultural means, also felt that better social relations could also benefit African unity, home (Ghana) and abroad (Diaspora).

I’m poor
I’m Black
I’m just like you
SO I love
Fear
and
still die
Like you

The ‘tude
That’s the rude
can’t go down no more
no matter what happens
Peace
be to the core

Just try to open eyes
one day at a time
Until I’m gone
forever that mission
be my demise

You don’t have to be
With the rev-
To change it
But if the change against the grain
The revolution
is
What you make it

I’m a poet
I speak
Similar
To Bible versus

I’m Black
I think
With
a freed slave purpose

You can lie to yourself
Believing equality existing
The mental tells the truth
When stress
Controls the living
I’m here
I made it
Everyday
I’m breathing
Never mind the book lesson
Since reality teaching

-[ch61664] [ch61664] [ch61664] START HERE
Our Wound

History of slavery

It is said that the first European to came to Africa with the specific purpose to trade goods. After more exploration of the ‘New World’ there was a need for labor and thus the infamous Atlantic Slave Trade. It is also said that before European arrival there was trading between settled Arabs of the east. The trading involved gold and kola from Muslim Arabs who conquered and made Northern Africa their home. Although much is not spoken the Trans-Saharan Slave Trade, also created a forced dispersion among African people. Even still, it is taught that slavery existed in Ghana before any of these influences came about. The difference claimed is that people were used for domestic work which differs from the slave trades that kept my people in chattel slavery and continue to bond us in mental slavery.
In the 8th century Ghana, to the trade system world, then ancient Ghana became referred to by traders as the land of gold. This title would then be used as a metaphoric catalyst to help establish small scale kingdoms. For Gold, European traded guns and ammunition with the chiefs. This aided in placing competition among same groups of people for the illusion and better European maintenance of African states. As told by Mr. Leonard Acquah, in 1658 a Danish European arrived on the shores of then Gold Coast to trade 60 lbs of goods with King of Efutu for the ownership of land. Then in 1653 the Swedish built a castle (Cape Coast Dungeon ) and around 1664-1665 the land along with dungeon was passed along to the Dutch. Then in 1665 came the possession of the dungeon by the British who used it for the form we recognize today. The British then built three strategic fortes around the castle, assumingly then for the purpose to use the Gold Coast as their empyreal means of development. The dungeon was the “slave trade center and was the biggest and busiest along the Gold Coast” (Acquah 2006).
The dungeon was used to begin the social and mental frame working process to separate self from history, culture and tradition. For it was here in the dungeons that the beginnings of formal education were founded to train only the children muddled with European genes. When the Portuguese first came they sent to Europe three Ghanaians to get formal education and 2 died but one Philip Quaque returned. He was given the forced responsibility to be the school master and teach the other mixed race children, formal education. Unfortunately upon return his parent disowned him because he was no longer able to speak the Fante language and was no longer welcomed into his home because of differences occurring. While to some education from uncommon European traditions were to be the driving force of personal development, it will be later shown that this system of education is the sole benefactor to many of the current problems faced now. The British settlers only allowed those children who were of both African and British descent to go to school. This division, although not spoken, surely created much opposition among peoples internally, since much physical strife was used to fight other battles.
Missionaries, from European nations as well were more than eager to come to the Gold Coast to teach religion in a way that made the traditions of the people seem ‘pagan’ and undeveloped because it was not by their standards, it was not by there understanding and it was not by their god. Thus in order to completely systemize the people a new method was in place. The concept of Tabula Rasa was used to “cleanse the mind of the ‘ignorant’ thinking” (Anti 2006). This cleansing of the mind was done by means of ‘educating’ the people of darkness, that they were living as heathens do. Therefore the most instrumental tool was used: institutional education along with the help of other medial services such as medical care, clinics, etc.
In the beginning, the dungeon was the home of missionaries and upon abolition of slavery Christianity remained .The aims of western Christian missionaries by Anti are said to be: to establish profitable trade relations with Christian populations here in gold coast, to discover strength of Moslem Moors (considered to be enemies of Portuguese), to find Christian Princes of Africa to aid Portuguese against Moslem enemies and to evangelize Africans to Christ. The influence of this system while expanding the African on worldview, created much irrational adaptation to western lifestyle in helping those lose original pride in African selves; as well as deprecate value of traditional medicines (herbal medicines/remedies now used and capitalized by the world to be only found on the continent of Africa), established framework for Westernized economy values systems and lifestyles.
But before Ghana was rushed by Europeans of Dutch, Portuguese, and British descent, Africa was introduced to a “brutality unprecedented” (Boakye 2006). The brutality of the slave trade led to stigmas that disrupted family structures and community. Because of exploration to the New World there was much needed labor on plantations in order to grow European capital. Therefore there was a high rate of captured young men for work and development of New World. Unfortunately this created big social problems among many African societies because people lived in perpetual fear of the possibility of arrest. There was an atmosphere of deepened mistrust and generated stigmas amongst groups of people clearly still evident in the presence of tribal warfare. In small villages of Ghana there are still remembrances of the effects of slavery upon family structure. “Since mostly men were purchased the women were left behind to carry all the burden of the family” (Aidoo 2006). This carries on to many perpetuations in lack of unifying with other similar peoples because along with these factors still is the most influential, education. We still need to learn ourselves of our past in order to create new beginnings for our future.

What is neo-colonialism?

To define properly neo-colonialism one must first define accurately colonialism. In conjunction with the Bond of 1844 relations with British traders were made so that British rule could be more easily enforced. The influence of Europe’s industrialization era inclined, then imperialist, search for raw naturally produced materials for sole purpose of their factories. In 1870 the British forced themselves to colonize in spite of efforts made by local tribe, Ashanti, to conquer all of Ghana.
Three clauses of the Bond of 1844 effected development for Ashanti since: the object of government became maintenance of Law and Order, panyarring became contrary to law, and judgment by chiefs of serious crimes, by law, was forced to invite majesties of England to bring a combined resolution. The most serious crimes considered among those whose predecessors were involved in trading of human beings, destruction of spiritual beliefs and forced migration from homeland was arson and murder. When the already established Ghanaian culture were offenses of rape and murder. Yet European influence was focused on ‘aiding’ and giving structure to Ghanaian society creating a false sense of development in order to further specific views.
This friction of beliefs created a resistance and in 1850 after years of war Danish decided to sell Elimina dungeon to British in 1869 the British invaded Ashanti and won. In 1874 Ashanti signed treaty with British son long as they stayed along the coast. The title Gold Coast Colony was given to Ghana along with protectorates. These protectorates were later used during the underhanded scheme conducted at the Berlin Conference. Because they were many natural resources that appealed to European imperialist much interest was placed on buying of land. Yet small scale kingdom became strong focused tribes that fought imperialism. In 1901 to British imperialist, Ghana became a British colony. And much propaganda efforts ensued upon the culture and society.
Its dangerous methods continue to prey on us all as though previous efforts fighting against it are void. Neo-Colonialism therefore is the presence of control through covert form. Forms that further influence the behaviors of people because of the stress of the responses due to their forced circumstantial environment. Actions perform in covert ways mean they behave as hidden secret ways to influence what has been made taboo, illegal, immoral, or intellectually wrong.
Neo-Colonialism functions because it is an unresolved conflict that if not destroyed will be perpetuated. Perhaps it is my stubborn youth, but if freedom is independence, than what is neo-colonialism function? The conflicts that erupt as result of neo-colonialism do so because people are contained and controlled by imperial design that increases one while traps and controls another unfairly. Since survival forces a person to necessarily adjust to environment, neo-colonials have become an effective tool to enforce standards upon ‘developing’ nations. Independence by one interviewee is seen as a “convenient arrangement, as a benefit to those still in control of trade, economics, education” and other major forms giving accessibility of rule. Our status of living speaks loud to our condition perpetuated by those in charge of control.
Because of its ways to deceive development through covert destruction, neo-colonialism then effects status of living. Instead of giving independence and freedom in ways that allow people to freely choose and their wants and desire by their means; neo-colonialism establish that the people are limited to European wants and desires. The culture is then warmly influenced because they are ticked into believe false truths.







Excuse
I don’t know how
To love them
Deep
In my heart

The ones who took
My God
My culture
My history
And
Art

Turn it around
Make us
think
We second
At heart

When it’s first
In Scientifics’
Genetics started
us
dark

Go to home
Find my peace
Its corrupted
So deep

Understand
Why the
Bob
Marvin
Billie
Sang to weep

So until the world
Is flipped
And satisfied
I am
In vision

I’m fighting
I’m struggle
I’m detached
Like
Circumcision


Our Problem
Current issue

Until people are able to overcome stress their problem will not get solved. We need to deal with our own issues directly effecting self and stop looking to others to make the solution for what to do.
Hair preference , as seen in table 2. Was selected because of its symbol to identity and culture. Many Ghanaian women were taken aback by my own natural hairstyle of preference which is locks. Natural in its own essence, yet sentimentally portrayed and spoken of as nappy; an association far too negative for positive self-image. Few Ghanaian females I encountered liked my locks, most preferred to convince me to cut me hair and “get a perm”. Yet in spite, of the seemingly majority response, one participant felt, “If you perm your hair, you spoil God’s gift... It’s ok to be natural”. IN a television interview with Reggie Rockstone (a Ghanaian hip-life artist), the commentator questioned the rappers’ preference to locks stating, “the dread is not Ghanaian”. To this Reggie Rockstone replied, “Why not, cause the White people can’t do it.”
Why is it important to study clothing preference, like in table 3. , because it is the most commonly used outward expression of identity to culture. Traditional styles of clothing in Ghana are slowly being transitioned out by the influence of arriving Western societies. Traditional tam (Ghanaian cloth) specially made by seamstresses and tailors, are still marketed, yet more youth are flocking to styles portrayed to them in media advertisements and western visitors to Ghana. The huge culture that is hip-hop, is greatly influencing youth to wear more denim jeans, Nikes, Pumas, low- cut pants for girls, short skirts, team-jerseys, fitted caps and the likes. This influence can be attributed to the commercial sounds of “hip-hop” front men such as P-Diddy and the most honored 50 cent.
This research does not blame prior artist mentioned for the preference since the Western commercial market operates with no variety or conscious. However, due to the one-sided influence, there are also many popularized behaviors due to this influence. While to those within western societies are rarely seen as problematic, its rapid influx is creating a want to be like someone else, without understanding how to be like self. There was a time in traditional culture were Adrinka symbols monitored the very essence of expression in clothing. Now it is a growing market for expression in clothes to accustom self to , “ be like 50 cent” .
Hip life is the Ghanaian response to hip-hop. It includes a large range f artist, musicians, and performers. When it comes to music, it is a field where many of African descent, whether professionally trained to naturally talented, relate. While Western derived African music has derived from west-cultured education forms, participants replies to music preference is still unique. Table 4., shows the participants response to music preference and when asked, “ How do you see the influence of Black African ( termed used to describe African Americans) hip-hop?;” one answered, “underground hp-hop will take us to next level of truth,” while another felt, “ I like it because I am able to have dreams.” On the other hand, some feel it is, “ dangerous and harmful because it contradicts religion and culture.” In reference to its influence, one participant felt, “ education is what should bring us together.”

Behaviors affected

Briefly, in the field of psychology there is a theory that involves explanation of how we learn. B.F. Skinner observed that people learn through experiences. Our response to a give stimulus is what makes was Skinner terms: Operant Conditioning. Through Operant Conditioning one can use reinforcers to shape specific behaviors desired. There are four classified types of conditioning being: Positive reinforcement, Negative reinforcement, Punishment (positive) and Punishment (negative). With Positive reinforcement an event, also known as a stimulus, increases the likelihood of a response, thus giving pleasure. With Negative reinforcement a reduction in stimulus increases response and takes away the aversive stimulus. While the term denotes punishment to be negative, it is not according to the stimulus but the likelihood of the response/behavior. Therefore Punishment (positive) involves a event reducing the likelihood of a response, but gives averse effects to the person because gives pain to their comfortability to their behavior. Lastly Punishment that occurs in negative forms is a reduction of an stimulus the reduces the likelihood of a response taking away the pleasure in the behavior.
The cultural behaviors can be concluded to perform as coping mechanism against neo-colonistic rule. We Africans have not been able to ignore our original spirit selves; throughout all the years of social abuse. Thus we then being to better adapt to our surroundings and our environment by acting in ways that relieves some stress brought on by society we cannot understand or define. Our cultural behaviors, overtime has developed for our survival. A study done on the effects of violence by Bandura (1961) that demonstrated incidental learning, children readily imitated behavior exhibited by an adult model in the presence of the model. In other words, if a child is exposed to violent behavior, they will begin to imitate that behavior not knowing it’s wrong. They will continue if behavior is reinforced by either more exposure or lack of reasoning as to why that behavior is inappropriate.
From this experiment children who were exposed to aggressive and nonaggressive adult models were then tested to see the amount of imitative learning in a new situation on in the absence of the model. According the hypothesis of the experimenters, subjects exposed to aggressive models would reproduce aggressive acts resembling those of their reproductions. This hypothesis assumed that subjects had learned imitative habits as a result of prior reinforcement. It was further predicted that observation of submissive nonaggressive models would have generalized inhibiting effects on the subjects' subsequent behavior, and this effect would be reflected in a difference between the nonaggressive and the control groups, with subjects in the latter group displaying significantly more aggression.
Therefore this present research has led to understanding that associations of neo-colonialism have burdened our behavior, resulting in ways by which we behave unlike our natural selves. Our cultural behavior has been assimilative in much fashions, music, preferences, an hair because we have been hardened by learning what has been made available, by our colonizers who refuse to allow ourselves be African learned. Ghanaian culture, although much natural behavior still exists, is wounded by mental slavery that brings along much confusion as to what should be ‘rightfully’ performed.
We use skin bleaching creams to change our natural complexions to a lighter hue, perms to straighten our ‘nappy’ hair, prefer music that with broadcast unsoulful, country cracker, or commercially misleading ‘Black’ lifestyle. The most instigating factor of neo-colonialism is its ability to make one feel as though their identity ( who they are) is inferior. The socially unacceptable means by which natural hair is treated gives more reasoning as to why we need to unite ourselves. We should not feel ashamed by who we are. Our behavior to assimilate to Western pattern of cultural behavior is done by those who imitate what ‘superior’ media, education, society, deems is appropriate. Those who dream to one day have all problems solved by going to U.S. Or U.K. And et a nice job with no problems of poverty, acceptance, etc are being blinded.

It may be
a problem
to you
To overstand
my speech

But realize
for a moment
The seriousness
of beef

Maintaining drama only
To be cut off
in days time

Mis-educated youth’s get lost
From your
Deceitful
Hood crime

Tell the story in a way
To appeal
To the
Masses

Of those
who
money long
Exploiting talent
Like
British masters

Not putting
teeth to tongue
someone
needs to tell it
If we don’t unify strength now
We remain contained
Like graveyard caskets

Our Solution

Cultural unification
Table 4 and 5. , shows the participants feelings towards a unifying of African cultures through means of Cultural Unification. They used us for their means of development and if we continue to let them use us that is all we will think to be…someone’s stepping stone. However we can choose now to no longer be their muse, or means of production.
Forced separation temporarily separated a people from each other, and ultimately themselves. Exposure of similar art forms can help unify the shared beliefs and values to a nation of people, helping identify the society to which they belong. This also supports the idea of further development for the individual as well as the group. In spite of propaganda fed through negative media images or forms people recognize still, a must and need for change and development through unification. While there is no specific music or formal “dress-code” for adherence, there is a culture in expression, through music, art, history, and tradition. And above all, there still remains a want to achieve goals free of negative influence by neo-colonistic manipulations.
[ch61664][ch61664]There is a strong silent voice that begs for exposure. While on the surface Ghanaians appear to be complacent with role expressed and explicit, there is a growth of youth who beg to differ. While some Ghanaians alike to many Africans in the West unofficially desire reparations; there is a growth of youth who alike to all wish to be heard now critically. Little resemblances to submission or complacency fall before majority of youth today. Whether being trained in school systems or lessoned well by street scholars, unification can help. It can become a means by which problems are solved and solutions are executed, once identified by Africans everywhere. Our separation from our won inherited culture, spiritually, and social adaptability has for many years been manipulated by neo-colonialism. So we must unite to form solid foundations so that we can begin building our true history again. Inconceivably for years we believe in slave mentalities, however cultural unification can inspire the willing to fight for freedom of self.
Freedom defined by Merriam-Webster as: the quality or state of being free; the absence of necessity, coercion, or constraint in choice or action; liberation from slavery or restraint or from the power of another; independence. Yet to other like Prof Nana Agyemang freedom can be defined as, “absence of unsolicited direction. No one can define freedom for you. The self however should determine direction, seek for comparison and take direction as the soul sees fit”. Unification as a tool must be used to redevelop identity, strengthen heritage, and re-educate people dues to long years of biased information and knowledge. Unification helps because it does not leave task to be to one person or one group of persons. It however allows all affected to input what they have already maintained culturally all these years, to join with others of similar background to re-educate selves on true identity and culture. Unification brings together people all with same mission to fight together neo-colonist rule so deeply established. Support of other similar selves is important because we need to now imitate behaviors that will further us from being looking too as inferior.
It is time to send a message to the all that through cultural unification we can undermine effects of neo-colonialism. By using music as a means to give reassurance to those in despair, letting them know it is tentative to build self. Giving freedom and long overdue liberation though music can give worth and necessary identity to never be available doe brain-washing or soul-snatching. Mutual-cultural identification needs to be supported by all fellow Africans because for too long we have been made into thinking Africa is not our home. If the Caucasians in U.S. Can support Britain why can’t we support Africa, if Spanish Americans can support Mexico why can’t we Africa, if even the Danish ‘Afrikaans’ still living in Africa can support Dutch systems, why can’t Africans support Africa. Once united we can minimize many unresolved feelings from years of damage on self-esteem, personality, and culture. Africa and its people have much growing to do in order to be as developed as rest of world. However, instigating factors such as neo-colonialism has kept us fighting mentally for peace. We must unify in order to establish solid foundations of beings that can never be classified as inferior. African people will help those unknowing of problems (social, economic, etc) within Africa to general concrete solutions.
Because neo-colonialism’s methods are subtle and varied (Nkrumah 1961) we should begin to preach our own methods of beliefs that will allow our minds to be set free. While on a tour of Assin Manso (river Africans taken to before deportation to dungeon and inevitable fate) our curator spoke: once you have someone’s mind, you don’t have to tell them what to do. That is why we should work together to re-form our won united forms of all that is effective in controlling our cultures. Biko when speaking on South Africa’s apartheid issue said: it dangles before freedom hungry, blacks’ promises of a great future for which no one in those groups seems to be working particularly hard”. While to some apartheid differs from colonialism it is still essentially the same mental slavery that functions as an oppressive tool upon a nation of people.
If we are to be living with this rule, we should do what is necessary to protect ourselves and communities against anymore of its detrimental effects. “Freedom is the ability to define oneself with ones possibilities held back not by the power of other people over one by only by one’s relationship to God and to natural surroundings” (Biko 2006).
We should therefore create open communication relations among people and generate networks of associations that can combine knowledge of experience in order to propagate forward unified solutions to problems. Music can be the motivating factor to undermine neo-colonialism since it is agreed upon to be the unifying element to develop together and build together. Since not able to control with other being met with brutality, we can use what have been given along with what have been made to live with and crate change for betterment.


Once I was a fool


Once I was a fool
Used words as metaphors
Used eyes as expressions
Used tears for pain

Once I was a fool
Allowed words to hurt
Allowed love to hate
Allowed actions to wound

Once I was a fool
I became understanding

Once I was a fool
I learned overstanding

Once I was a fool
I stopped being a fool

Appendix A
Questionnaire
Age:
Gender:
Grade Level:
Marital Status
What will you do after school?
Do you work currently?
Music Preferred
Do you own DVDs how many
Do you own any CDs how many
Do you watch TV how many hour day
Do you smoke tobacco?
Do you take alcohol?
Do you own a mobile phone?
What type o hair style do you prefer? Perm (styled) braids (medium sized or styled to back) natural ( low-cut)
What type of style of dress do you prefer (traditional, hip-hop)
Is your preferred style of dress influenced by US or UK or unique?
Do you think we as Africans should build together?
On what grounds (political, social, and cultural) should we build?
Do you think media like music, TV; movies can help Africans unite with one another
How do you feel or see the influence of American hip-pop?
What cultural symbol do you think we (Africans) can all use and have for development?
(Not just for fun, but to strengthen our relationships and essentially our own selves)


References

Leonard Acquah. Cape Coast Castle. Lecture, (notes with author) SIC, Cape Coast, Ghana 14 February 2006
Prof Nana Agyemang, interview by author, 15 March 2006, SIC, Cape Coast, Ghana, written report.
IKO Aidoo, interview by author, 22 February 2006, Komenda, Ghana, written report.
Awusabo Asare and Kwaku Boakye. Demographics of the Diaspora. Lecture and PowerPoint presentation, SIC Cape Coast, Ghana 27 February 2006.
K.K. Anti. Western Religion in Ghana. Lecture, (notes with author), SIC, Cape Coast, Ghana 16 February 2006.
Albert Bandura, Dorthea Ross, and Sheila A. Ross. Transmission of Aggression Through Imitation of Aggression Models. Journal of Abnormal and Social Psychology, 63, 575-582.
Steve Biko. “ Black consciousness and the quest for a true humanity”. Online version retrieved 15 March 2006. http://www.sahisotry.org.za/pages/sp...-consciousness...
Ayo Fenning. History of Colonialism. Lecture (notes with author) University of Ghana, Legon, 7 March 2006.
Kwame Nkrumah. “The Mechanisms of Neo-Colonialism”. Neo-Colonialism: The Last Stage of Imperialism. Online version retrieved 15 March 2006. http://www.marxidtd.org/subject/afri...lism/ch01.html

Pele o my Sister

I can see that you put a lot of work and thought behind this paper. I saw your tables concerning dress style, hair, kwk. I wanted to ask did you consider "Spiritual Preference" in the goal of unification? Also, did you consider the actual PRACTICE of an Afrikan culture in the lives of Afrikan people in this? Would a return to our traditions, names (Afrikan) be in the overall unification in your opinion? Also, what role, if any, does the rejection of foreign/fake gods and goddesses play into this?

Modupe in advance for your response my sister. Keep up the good work.

odabo