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 african genesis ( Extracted from the book, Reminiscence ) by Onyeji Nnaji Nothing is hidden here apart from details of the migration waves away from the east. We have taken staking time to trace the path of the ancestors of Africa. Our findings revealed that the African ancestors were four distinct people who inhabited the African east at different time. Time in this regard was calculated based on generations or race. We do not think that the survivors of the Noah’s ark founded any country in Africa; instead they came later to infiltrate the Black land. Of course, the lateness of their civilization is an indication that they arrived late. For by that time, the survivors of the flood in Africa had gone far in their civilization. Scholars’ research and archaeological findings had pointed out that the route of the human genesis, even Africa, is the West Africa. We also found that ancient Egypt, Nubia and Ethiopia have links with Nigeria. E verywhere one sees a Blackman,

Considering the mythical and theosophical position of the Nri Kingdom ; the archetypal craft history of the Awka from history immemorial; the historical heart-point if the Okigwe and the spirituality and metaphysical endowment of Nsukka in the Igbo cosmopolitan setting , minds bug in questions about the birthplace of the Igbo race. Unfortunately, these are one family simply because they have a common source; not barely that they have a same parent. It is a mystery people find very hard to believe. One interesting part of their existence is that indebt understanding of their relationship defines their meaning as a people of a common core. The text below will surprise you about the people in the east.              In digging into the past, the Igbo use Uwa-tu-uwa to refer to antiquity beyond imaginable dating. Uwa-tu-Uwa, when translated means “earth-to-earth. This concept is clearly different from time-to-time which in turn means site na-oge rue na-oge. The Igbo use the term U

LIFE AND HISTORY  OF  ELDER NNAJI NWA NNAJI  (A.K.A. OKANA) (1933-2014) Elder Nnaji nwa Nnaji  was born in the year 1933. He was the eldest of the seven sons of Nnaji nwa Ebe (also called Obaru) and the grandson of Ebe nwa Achi of Umu Uzu nwa Agu family line in Umuodumu, Umuonojah Umulesha Nkalaha. As was the custom for children to be called after their relatives, Nnaji was named after his maternal grandfather, Nnaji nwa Alu of Umuomechime, Amaezegba Nkalaha. His mother was late Mrs. Nneze nwa Nnaji, a moral activist and a midwife till her death. Nnaji grew up under the tutelage of his paternal grandfather, Ebe nwa Achi. During these years, Nnaji acquired the unquantifiable knowledge about the history and tradition of Nkalaha. The knowledge he acquired these days with Ebe nwa Achi cannot be underscored to have based only on tradition. He also acquired some aspects of western civilization and its politics, since Ebe nwa Achi had contacts with the colonial masters in his days.

DIFFERENTIATE BETWEEN COMPUTER EDUCATION AND COMPUTER IN EDUCATION From 1970s onward, there has been increasing awareness of the contributions of computer to the human mechanical efforts. This awareness continued and even became greater in this twenty first century. As days glide, new problems continue to develop demanding the attention of computer in solving them. With this, more attention became drawn towards the uses of computer. Assessments even have focused primarily on the effectiveness of computers as aids to learning and on how well students may be prepared for their use beyond school, the negative effects on the younger generations notwithstanding. Considering the magnificent contributions of computers on the human activities generally and knowing that the determination of the proper roles of computers in education must begin with an understanding of the computer itself, the introduction of “computer education” in schools became relatively inevitable. This idea b