A computer-based age estimation is a technique that predicts an individual's age based on visual traits derived by analyzing a 2D picture of the individual's face. Age estimation is critical for access control, e-government, and effective human–computer interaction. The other-race effect has the potential to cause techniques designed for white faces to underperform when used in a region with black faces. The outcome is the consequence of intermittent training with faces of the same race and the encoding structure of the (...) trained face images, which is based on the feature extraction technique used. This study contributes to a constructive comparison of three feature-extraction techniques, namely, local binary pattern, Gabor Wavelet, and wavelet transformation, used in the development of a genetic algorithm -artificial neural network -based age estimation system. The feature extraction techniques used are proven to produce a wealth of shape and textural information. The GA-ANN constitutes the age classifier module. The correct classification rate was chosen as the performance metrics in this study. The results demonstrated that the LBP is a more robust representation of the black face than the GW and Wavelet transformations, as evidenced by its accuracy rate of 91.76 compared to 89.41 and 84.71 achieved with the GW and Wavelet transformation age estimation systems, respectively. (shrink)

Conceptions of philosophy -- Philosophy as a rational inquiry -- Logical reasoning -- The debate on the idea of African philosophy -- Philosophy, society, and national development -- Appendix : writing a long essay/project in philosophy.

Research on the challenges facing African women entrepreneurship and the impact of the coronavirus disease 2019 (COVID-19) pandemic is scant. This article explored the challenges and the impact of COVID-19 on African women-owned businesses and the effect thereof on the 17th goal of the African Union (AU) Agenda 2063. African women entrepreneurs experience many social inequalities, ranging from cultural norms to family to legal and regulatory measures to accessing finance. The COVID-19 pandemic exacerbated these challenges as many African women entrepreneurs (...) have been forced out of business because of measures taken by African governments to halt the spread of the disease. The article reviewed current literature on African women entrepreneurs and the impact of the COVID-19 pandemic using two databases and is based on a total of 104 published articles. The article provided a foundation for post-COVID-19 policy directives in Africa. The authors recommend measures to mitigate these challenges and discuss strategies for policymakers to re-position African women entrepreneurs for the post-COVID-19 era towards achieving AU Agenda 2063 and realising the Africa we all want. Contribution: The study aligns with the United Nations Sustainable Development Goal of ending poverty in Africa and the AU Agenda 2063 goal of achieving gender equality and empowerment of all women and girls to achieve the Africa we all want. (shrink)

Like elsewhere in Nigeria and Africa, the imposition of colonial rule on Batombuland and the incursion of western ideas produced profound socio-cultural, economic and political changes in the Batombu society. However, unlike several Nigerian and African peoples whose histories have received extensive scholarly attention, the history of the Batombu has attracted very little scholarly attention. Thus virtually neglected, the Batombu occupies a mere footnote position in the extant historiography of Nigeria. This is the gap this article seeks to fill. It (...) examines the impact of colonialism and western civilisation on Batombu’s political, social, economic and cultural institutions and concludes that as profound and far-reaching as these changes were some important aspects of the indigenous institutions and traditional practices of the people survived. (shrink)

Given the African experience today---an experience defined by the search for a synthesis between the various influences on contemporary African culture, in particular Christianity and Islam, and, on the one hand, science, technology and modernization, while on the other, the quest for freedom and development in a condition of enervating poverty---what should be the commitment of the African philosopher? This is the question I address in this essay. I argue that not much can be gained in this situation by a (...) commitment to African culture or commitment to a discipline---philosophy. What is required, I suggest, is a commitment to human interests on the continent. This commitment can be expressed in various ways; for example, through the analysis, critique and reconstruction of traditional conceptual schemes, the examination of the ideological foundations of the African predicament and the consideration of issues---substantive and methodological---in other disciplines, particularly the social sciences. (shrink)

Given the African experience today---an experience defined by the search for a synthesis between the various influences on contemporary African culture, in particular Christianity and Islam, and, on the one hand, science, technology and modernization, while on the other, the quest for freedom and development in a condition of enervating poverty---what should be the commitment of the African philosopher? This is the question I address in this essay. I argue that not much can be gained in this situation by a (...) commitment to African culture or commitment to a discipline---philosophy. What is required, I suggest, is a commitment to human interests on the continent. This commitment can be expressed in various ways; for example, through the analysis, critique and reconstruction of traditional conceptual schemes, the examination of the ideological foundations of the African predicament and the consideration of issues---substantive and methodological---in other disciplines, particularly the social sciences. (shrink)

This paper is a historical analysis of the contributions of music artistes to the idea of development in Africa in the period between 1974 and 1987. Itseeks to show that concern for the development of the continent was not confined to the intellectual community. Music artistes were not merely interested in entertainment; they also paid attention to the real problems that confronted the society of their time, thereby sharing in the concern of political thinkers of all ages. The works of (...) three artistes - Sonny Okosun, Fela Anikulapo-Kuti and Bob Marley - are selected for detailed examination, although references are made to other artistes. The study depended on primary and secondary source material. The paper is a contribution to knowledge in the field of African Political Thought. (shrink)

The aim of this paper is to contribute to the on-going debate about self-redescription in the history of African philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently presented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soyinka, Sophie Oluwole, (...) Jim Unah, Martin Heidegger and Maduabuchi Duko;r who is the most recent emergence of the problem of theory and method in African philosophy. So, the general purpose of this paperis to enact the intellectual concern of these self-redescription in the history of African philosophy while the specific purpose is to determine the adequacy of humanism and hermeneutics as concepts covering the self-image of African philosophy. This paper will further show the incoherence and incongruence of humanism and hermeneutics with the concrete self-image of African philosophy by redescribing them in the mould of emerging concepts such as the humanness of Orisa intellectual culture, in particular; and orunmineutics as a general philosophical theory. (shrink)

African philosophers such as Olusegun Oladipo, Lansana Kieta, Kwama Nkrumah and Kanu Ikechukwu proposed to revisit the semantic of the word “development”. From their viewpoint, instead of seeing economic growth as the DNA of development, we should actualize the notion as rather aiming at the universalities of cultures, which could ensure progress and development. Further aspects such as a) the worldview of the Bantu, b) the distribution of resources in large national giant nations as Nigeria, and c) faith-based organization (...) and development with Obiora Ike, justify a closer reading of the concept. It shows that people-oriented development is better adapted to Africa than abstract concepts, which may not include strong reference to the African traditions and belief systems. Sustainable and integrative development should include all major faith groups, which are all part of development, understood as a social and economic investment with social responsibility and faith. (shrink)