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A scholarly attempt to blend the past cultural and traditional life of the Ntuegbe people with the present inter-cultural experience.
Few literary phenomena are as elusive and yet as persistent as realism. While it responds to the perennial impulse to use literature to reflect on experience, it also designates a specific set of literary and artistic practices that emerged in response to Western modernity. Landscapes of Realism is a two-volume collaborative interdisciplinary investigation of this vast territory, bringing together leading-edge new criticism on the realist paradigms that were first articulated in nineteenth-century Europe but have since gone on globally to transform the literary landscape. Tracing the manifold ways in which these paradigms are developed, discussed and contested across time, space, cultures and media, this second volume shows in its four core essays and twenty-four case studies four major pathways through the landscapes of realism: The psychological pathways focusing on emotion and memory, the referential pathways highlighting the role of materiality, the formal pathways demonstrating the dynamics of formal experiments, and the geographical pathways exploring the worlding of realism through the encounters between European and non-European languages from the nineteenth century to the present.This volume is part of a book set which can be ordered at a special discount:
I am inspired to write this book for our youths and for posterity. This book has been written to give values to life of the youths who, otherwise, would not have known what happened far back before their great-grandfathers up to fourth to fifth generation. This will help them to give values to life and to know what was noble and what was traditionally an abomination so that it will guide them to fashion their lives, achieve what is noble, and die peaceful deaths. This book also aims at showing that there is very little difference between a worthy Christian life and an ideal traditional life. What is good for the gander is good for the geese. Good and evil exist whether one is a Christian or a traditionalist. God exists, and the belief is nearly the same to both religions. What is different is the mode of worship.
Most Western-driven theories do not have a place in Black communicative experience, especially in Africa. Many scholars interested in articulating and interrogating Black communication scholarship are therefore at the crossroads of either having to use Western-driven theory to explain a Black communication dynamic, or have to use hypothetical rules to achieve their objectives, since they cannot find compelling Black communication theories to use as reference. Colonization and the African slave trade brought with it assimilationist tendencies that have dealt a serious blow on the cognition of most Blacks on the continent and abroad. As a result, their interpersonal as well as in-group dialogic communication had witnessed dramatic shifts. Black/Africana Communication Theory assembles skilled communicologists who propose uniquely Black-driven theories that stand the test of time. Throughout the volume’s fifteen chapters theories including but not limited to Afrocentricity, Afro-Cultural Mulatto, Venerative Speech Theory, Africana Symbolic Contextualism Theory, HaramBuntu-Government-Diaspora Communications Theory, Consciencist Communication Theory and Racial Democracy Effect Theory are introduced and discussed.