A seminar, discussion group, or the like, that emphasizes exchange of ideas and the demonstration and application of techniques, skills, etc.
A starting point for the Global Fund for Community Foundation’s recent philanthropy convening in Africa was thedrawing of a distinction between African philanthropy as philanthropy of Africa, and as philanthropy for Africa. In the same way, an array of researchers and practitioners has argued that there is a critical distinction, particularly in Africa, between ‘philanthropy of community’ and ‘philanthropy for community’.1 Characteristics of the former are seen to include variations on self-help or mutual aid mechanisms, where notions of reciprocity or even obligation arising out of belonging are far more deeply rooted than representing merely survival or coping strategies in times of hardship. Studies of philanthropy in East, Southern and North Africa2 highlight a wide range of social institutions and associations including home town associations, burial societies, savings clubs, tribal networks and so on all of which place ‘giving’ or ‘helping’ at the heart of their operations. Philanthropy for community might include not only the external charity organizations, but also family, corporate and personal foundations now expanding rapidly in Africa. A more contested example of philanthropy ‘for’ community is the community foundation.
The institutional landscape in Africa has evolved significantly over the past four decades. The founding of the Organization of African Unity (OAU) in 1965 gave rise to the subsequent establishment of several other treaty-based inter-governmental organizations (TBOs/IGOs), notably the Regional Economic Communities (RECs) working at the sub-regional level. Initially the emphasis was on cooperation between states, and institutional mechanisms in place were overwhelmingly intergovernmental. Nevertheless, this state-led project recognized the need for African countries to overcome the constraints of their individual sizes and relative resource endowments, to aggregate their strengths and capacities, and to forge pan-African solidarity as a common strategy for development.
In May 2008, TrustAfrica and the Global Fund for Community Foundations convened a meeting in Naivasha, Kenya, on how philanthropy can become a more effective instrument for development. The gathering drew 20 grantmakers from across the continent—including Ghana, Kenya, Mozambique, Nigeria, Senegal, South Africa, Tanzania, and Zimbabwe. Together they sought to develop a programmatic framework and philosophy for supporting the development of community foundations and local philanthropic infrastructure in Africa.
In April 2008, TrustAfrica organized a conference in Dakar, Senegal, on “Strengthening the Effectiveness and Sustainability of African Regional Organizations.” The idea was to bring together a small group of representatives from various African intergovernmental organizations, civil society organizations, and other concerned parties to discuss the findings of TrustAfrica’s recently completed Survey of African Regional Organizations (AROs).
In May 2008, TrustAfrica and the Global Fund for Community Foundations convened a meeting in Naivasha, Kenya, on how philanthropy can become a more effective instrument for development. The gathering drew 20 grantmakers from across the continent—including Ghana, Kenya, Mozambique, Nigeria, Senegal, South Africa, Tanzania, and Zimbabwe. Together they sought to develop a programmatic framework and philosophy for supporting the development of community foundations and local philanthropic infrastructure in Africa. The meeting was also designed to advance debate about the nature of African philanthropy, to identify emerging trends in different regions, and to clarify some of the key issues that need to be addressed with regard to linking traditional forms giving with “new” forms of organized philanthropy.
The overall objective of this workshop is to support African countries in the formulation of their national migration policies and in particular to integrate migration into their national development strategies.
Du 10 au 12 juillet 2007, TrustAfrica a organisé son troisième atelier à Dakar sur le thème « Faire Face au Défi de la Religion et du Pluralisme en Afrique ». Ayant réuni 26 personnes parmi lesquelles des chefs religieux, des chercheurs et autres experts en provenance de 12 pays africains et de la diaspora, l’atelier s’est fixé pour objectif d’étudier le rôle de la religion en Afrique, par rapport au pluralisme et à la tolérance. Les participants étaient issus des communautés religieuses chrétienne, musulmane, Baha’i, hindouiste et africaine.
This study was jointly commissioned by the Southern Africa Trust and an advisory group of organisations that include TrustAfrica, ActionAid, Oxfam GB, Centre for Policy Studies (CPS), Southern African Regional Poverty Network (SARPN), the Electoral Institute of Southern Africa (EISA), the African Monitor and the African Forum and Network on Debt and Development(AFRODAD)
Moins de deux semaines avant le soi-disant « Grand Débat » (le Sommet des Chefs d’Etat et de Gouvernement de l’Union Africaine (UA) tenu à Accra, Ghana), TrustAfrica a tenu ses propres assises à Marrakech, au Maroc, en présence de diverses organisations et personnalités, parmi lesquelles des intellectuels de premier plan, des chefs de file de la société civile, et des acteurs du développement. Etant donné la multiplicité des autres urgences régionales, l’atelier a donné lieu à de vives discussions sur la pertinence ou non, de discuter du coût de la non-intégration de l’Afrique.
Less than two weeks before the so-called Grand Debate—the Accra Summit of Heads of State and Government of the African Union (AU) in Ghana—TrustAfrica organized a historic gathering of its own in Marrakech, Morocco, bringing together a diverse set of organizations and individuals, including scholars, civil society leaders, and development practitioners. The workshop sparked a lively debate over whether it was appropriate, in the face of many other pressing regional issues, to be discussing the cost of non-integration in Africa. In line with other recent meetings organized by civil society organizations (CSOs) across the continent2, the TrustAfrica workshop concluded that continental processes intended to achieve regional integration and Union Government should be consultative and people-driven; and that free movement and African citizenship are essential in attaining a united Africa.
African integration has mainly been pursued under the political banner of Pan-Africanism, the root of African unity. The Organization of African Unity (OAU) Charter, the Constitutive Act of the African Union (AU), and the proposed Union Government define integration as one element in African unity. Thus, the political dimension has always taken priority over other aspects of integration at the continental level. However, the small size of most African countries and their economies demands economic collaboration in order to enable African nations to contend with larger economies in the global arena.
Le premier atelier de TrustAfrica s’est tenu à Dakar du 7 au 10 Novembre 2006, sur le thème « Consolidation de la paix en Afrique ». Un forum électronique, dont Pambazuka News a été le modérateur, a été a été organisé en amont de cet atelier, donnant lieu à des discussions et des échanges très approfondies entre les participants, parmi lesquels d’ardents défenseurs de la paix, des universitaires, des décideurs politiques, des experts en communication originaires de 23 pays d’Afrique et de la diaspora.
TrustAfrica’s first workshop was held in Dakar on November 7–10, 2006 on the theme of “building sustainable peace in Africa.” The workshop, which was preceded by extensive discussions and exchange on an electronic forum moderated by Pambazuka News, brought together leading peace advocates, scholars, policy makers, and media experts from 25 countries and the Diaspora to discuss ideas and strategies for sustainable peace in Africa. The choice of sustainable peace was based on two primary needs.
Le continent africain est entouré par de violents conflits qui ont dévasté beaucoup de pays, appauvri leurs populations, et contribué à leur sous-développement. Les ressources locales et internationales de ces pays sont gaspillées sur ces conflits, tandis que les services et l’infrastructure de base ne reçoivent aucune attention, et la qualité de la vie continue de se détériorer.
The African continent is beset by violent conflicts that have devastated many countries, impoverished their populations, and contributed to their underdevelopment. Domestic and international resources in these countries are wasted on these conflicts, while basic services and infrastructure are not attended to, and the quality of life continues to deteriorate.
Le paradoxe du continent africain est le suivant : A l’indépendance dans les années 1960, le processus de gouvernance était caractérisé par un leadership efficace armé de vision, de planification stratégique mais handicapé par la pauvreté d’une base de ressources humaines afin de transformer la vision en réalité – les leaders, tels que Kwame Nkrumah, Sekou Touré, Gamal Nasser, Nyerere, Houphouet – Boigny…ont dû recréer les institutions depuis les ruines du colonialisme et essayer de battre à domicile la pauvre base de resources humaines pour qu’elle prenne forme, souvent étant complétée, comme c’était le cas au Ghana de Nkrumah, par les ressources humaines en provenance de la diaspora, pour gérer la machine étatique.
L’Afrique post-coloniale a traversé un âge d’extrêmes. Depuis 1960, à peu près 40 guerres ont donné lieu à 10 millions de morts et créé plus de 10 millions de réfugiés. Ali Mazrui, le tout premier prophète de la Pax Africana1, fut l’un des plus anciens analystes à articuler la nécessité pour les Africains de prendre en charge la responsabilité de garder, de construire et de consolider la paix sur leur propre continent. Kwame Nkrumah fut un visionnaire politique des toutes premières heures qui, sans y parvenir, a poussé pour un Haut Commandement Africain pour le maintien de la paix continentale.
The paradox of the African continent is this: At independence in the 1960s, the governance process was characterized by effective leadership armed with vision, strategic planning but crippled by the poverty of a human resource base to transform vision into reality — leaders, such as Kwame Nkrumah, Sekou Toure, Gamal Nasser, Nyerere, Houphouet-Boigny … had to recreate institutions from the ruins of colonialism and to try to beat a poor human resource base at home into shape, often complemented, as was the case in Nkrumah’s Ghana, by human resource from the Diaspora, to run the state machine.
Post-colonial Africa has lived through an age of extremes. Since 1960, about 40 wars have resulted in over 10 million deaths and spawned more than 10 million refugees. Ali Mazrui, the foremost academic prophet of Pax Africana1, was one of the earliest analysts to articulate the need for Africans to take on the responsibility of keeping, building and consolidating peace on their own continent.
The Special Initiative for Africa (SIA) held its third and final agenda-setting workshop on the theme of citizenship and identity from June 9 - 12, 2003 in Addis Ababa, Ethiopia. At this unique gathering, participants held lively, passionate debates about what citizenship and identity mean to them and how, together, they can help resolve some of the continent’s most pressing problems. Those who attended the workshop found the discussionsimmensely rewarding.