Abstract
During the past two decades some Africanists have described patterns of behaviour and symbolism which might aid in improving learning and teaching about Africa. Fernandez (1967) has proposed that Chaka rather than Oedipus be considered the paradigm of African neurotic man; Horton (1967) has worked diligently to explain traditional African thought in relation to Western science; Pere Tempels earlier (1945) argued to the presence offorce vital in the existence and behaviour of beings, and others have described such varying matters as neo-Africanism (Jahn, 1961), cyclism (Shelton, 1963), the constant presence of Europe in much of the literature written by Africans, or the failure of that African literature which does not manifest the European Presence (Tucker, 1962). More lately, Anozie (1970) has brilliantly expounded the sociology of the African novel, and young scholars from numerous parts are at present scrambling for thesis topics.
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