High Lassa Fever activity in Northern part of Edo State, Nigeria: reanalysis of con\ufb01rmatory test results

The purpose was to establish simple statistics of the e\ufb00ects of lassa fever in northern part of Edo State, Nigeria. Lassa fever activity in the northern part of Edo state, Nigeria, was con\ufb01rmed in 2004 by laboratory analysis of samples sent to Bernhard\u2013Nocht Institute (BNI) for Tropical Medicine Hamburg, Germany. The published report of that study is re-analysed to determine in statistical terms, what the values presented in percentages translate to in number of persons in the hospital and the area. In the year 2004, 12,000 persons presented with febrile illness at Irrua Specialist Teaching Hospital (ISTH), Irrua; 832 (6.5%) had lassa fever con\ufb01rmed by reversetranscriptase-polymerase chain reaction (RT-PCR). 4,096 (32.26%) of those with febrile illness had acute infection as they tested positive for IgM antibody. 333 (33.33%) of about 1000 sta\ufb00 of the hospital had sub-clinical infection as they tested positive for IgG and negative for IgM antibody. At least 208 of the 832 patients (25%) of the hospital with con\ufb01rmed lassa fever must have died in the year 2004. 967 (5.9%) of relatives or members of the public who had contact with infected persons had con\ufb01rmed lassa fever. 555 (66.67%) of those with con\ufb01rmed lassa fever are close relatives. The epidemics occur in clusters of households, houses, streets or villages. It is concluded that high lassa fever activity in the area has wider e\ufb00ects than what is observed in hospital admitted patients. Further seroepidemiological survey involving large population sample in the area should be carried out to establish more accurate seroepidemiological data on lassa fever. This study is expected to impact positively on the generation of political priority for the control of lassa fever in Nigeri

Louise Müller e o Jogo da Filosofia Africana: Lopes, Marcos Carvalho. Louise Müller e.o. Jogo Da Filosofia Africana." In Tcholonadur: Entrevistas Sobre Filosofia Africana, edited by Marcos Carvalho Lopes, 183-95. São Carlos: Pedro & João Editores, 2023.

Louise Müller e o jogo da filosofia africana*“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçá-lo”. Esse é um provérbio Akan que pode ser combinado com outro que diz “Que nenhuma cidade (polis) possui sozinha a verdade”. Nenhuma cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesaLouise Müller, especialista na cultura akan, tem se dedicado à filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas.Modern and Contemporary Studie

I am Because You Are: Cosmopolitanism in the Age of Xenophobia

This paper argues that the dominant discourse on cosmopolitanism has largely focused on its constitutive character (what the law tells us) while ignoring its substantive essence (human fellowship, subjective good). While recognizing the contribution made by other intellectual traditions, the paper argues that none of the approaches have yet answered basic questions of how to live with the stranger beyond the requirement(s) of the law. The paper is also critical of those versions of cosmopolitanism that privileges subjective preference to members of our community over the stranger, or that advocates eradication of boundaries as key condition for cosmopolitanism. The paper champions subjective equality through dialogue as a key condition for cosmopolitanism. Subjective equality on the other hand defines our terms of global justice

Menkiti, Gyekye and Beyond: Towards A Decolonization of African Political Philosophy

With the revitalization of Aristotelianism in the West in almost fifty years or so, and the communitarianism that flows from Aristotle, Western and African philosophies, it seems, are converging. It is no wonder that there are good reasons to suspect that African philosophy can make an important and significant contribution to understanding the issues at stake in the debate between communitarianism and liberal individualism. The extent to which we will have to revise our ethical outlooks and our social and political theories to accommodate the insights drawn from African philosophy is the subject of intense debates. Many criticisms have emerged with regards to the nature of these debates. The first is on the question of content and the second on methodology. These are hotly contested debates in African political thought. In this collection of essays, we will be having a conversation from both sides of the debates, noticing how both content and methodology mirror and reproduce each other

Cultural Appropriation and the Limits of Identity: A Case for Multiple Humanity(ies)

I examine the dominant conversations on cultural appropriation. The first part of the essay will examine the ideological configuration of what constitutes cultural appropriation (hereafter as CA) first, as the politics of the diaspora and second, within a normative understanding of culture and its diachronic contradictions. This will be followed by a critical reevaluation of our subject theme as primarily a discourse of power with multiple implications. Framed as a discourse of power, CA is equally exposed to ideological distortions, and its critics becoming afflicted with the same virus they set out to cure in the first place. I am interested in the aspect of culture as a constant location of tensions and rupture, yet constitutive of core credential in the making of modern identity. I argue that the failure of dominant criticisms of cultural appropriation is precisely because they do not leave epistemic space for prior commitments: the internal variation of culture. If as critics have argued that CA enables cultural violence, we need to understand the epistemic space where cultural violence occurs in order to make a meaningful proposal for identity discourse and conversation. I will make a case for what may be termed multiple humanity (ies) as a way of transcending the homogenous claims imposed upon cultural memories