Find your true life work in Africa.

Find your true life work in Africa. Africa is home to more unknown history than known. A map of Africa does not begin to show the vastness of people, culture, food, living and ancient history of the African continent. Established 2008 Chic African Culture is a learning tool to meet the demand for better education about the entire continent of Africa.


Find your true life work in Africa.

A lion that is caged will hate the one that is free. - with love from your ancestors

Friday, August 30, 2013

Could you survive on $2 a day?

Could you survive on $2 a day

The World Bank in 2005 set the $1.25 a day the global poverty line
In economics, each country in Africa mostly has its own national poverty line. However, which African countries are doing a better job of governing the people of Africa?

Could you survive on $2 a day

Explore and Understand Africa Through Her Food and Culture

The good news, people living in extreme poverty dropped worldwide from 52 percent in 1981 to 25.7 percent in 2005. The bad news, Sub-Saharan Africa around 415 million people lived within the extremely poor monetary levels.

The Ibrahim Foundation defines governance as the provision of the political, social and economic goods that a citizen has the right to expect from his or her state, and that a state has the responsibility to deliver to its citizens. There are four areas measured in the calculation of the index; Safety and Rule of Law, Participation and Human Rights, Sustainable Economic Opportunity and Human Development.

According to the most recent estimates from the World Bank, in 2011, 17 percent of people in the developing world lived at or below $1.25 a day. Sub-Saharan Africa around 415 million people lived within the extremely poor monetary levels. "Access to good schools, health care, electricity, safe water, and other critical services remains elusive for many people, often determined by socioeconomic status, gender, ethnicity, and geography." stated the World Bank.

According to the most recent estimates, in 2012, 12.7 percent of people in the developing world lived at or below $1.90 a day. There is good news, Sub-Saharan Africa reduced its $1.25-a-day poverty rate from 53 percent in 1981 to 47 percent in 2011. The World Bank states "Progress has been slower at higher poverty lines. In all, 2.2 billion people lived on less than the US $2 a day in 2011, the average poverty line in developing countries and another common measurement of deep deprivation. That is only a slight decline from 2.59 billion in 1981."

Almost 1 billion people across the globe go to bed hungry every night. To meet the needs of a world population expected to reach 9 billion by 2050, agricultural production will need to increase by at least 60 percent.

Did you know?
Tourism destinations continue to thrive throughout Africa: tourist arrivals to the region jumped 4 percent compared to the same period a year ago. Among the destinations for which quarterly data are available, the strongest performers in tourism were Cape Verde up 18 percent, followed by Seychelles up 13 percent, South Africa up 4 percent, Swaziland up 2 percent, and Mauritius up 1 percent.

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Thursday, August 29, 2013

Illegal Love Being Gay in Africa

Illegal Love Being Gay in Africa

Being homosexual in certain African countries means your relationship is illegal, gay-rights activism is unlawful, and prison sentences or worse could be lawfully carried-out by family, neighbors, the police and even strangers.

Gay Pride Picnic 2013 Johannesburg South Africa

Illegal Love Being Gay in Africa

Being Gay in Africa, the severe suppression on homosexual relationships is not restricted to Nigeria, The Gambia, Uganda, and Kenya. Numerous African countries criminalize homosexual relationships, with penalties ranging from misdemeanors to death sentences. Currently, there are two countries in Africa where being homosexual could legally carry a death sentence. One African country allows legal same-sex marriages and civil unions, South Africa but life is still difficult if you are gay.

Junior Mayema was enrolled in law school and hiding his sexual orientation in his hometown Kinshasa, Democratic Republic of the Congo (DRC). Mayema’s mother publicly denounced him as evil and tried to kill him plotting to inject him with gasoline. Heavyhearted Mayema decided to seek asylum in South Africa since he was facing a daily threat from his family and the fact homosexuality is a crime in DRC. 

An activist at Uganda's first gay pride parade in Kampala this August. Photograph: Rachel Adams/EPA

Mayema appeared in the film From the Same Soil that documented refugees in Cape Town and experiences being openly gay. However, his new life in South Africa was full of disappointments since he was not accepted as being openly gay. When Mayema turned to the police for help, the police only offered physical and verbal abuse. Mayema left Cape Town November 2014 to start a new life in the San Francisco California USA thanks to the help of The UN Refugee Agency and thousands of well-wishers.

South African traditional gay weddingHomosexual acts are illegal in Kenya, however Kenyan author, journalist and winner of the Caine Prize for African Writing in 2002, Binyavanga Wainaina has come out to say he is gay. 

Wainaina says he knew he was homosexual since he was five years old and part of his reason for coming out was the Nigerian anti-gay law and the senseless violence surrounding the new law. Wainaina says he was also inspired to come out by the deaths of his father and a gay friend. He announced in an essay that he called “the lost chapter” of his memoir, that he was gay.

Wainaina ends his “the lost chapter”:

I am five when I close my self into a vague happiness that asks for nothing much from anybody. Absent-minded. Sweet. I am grateful for all love. I give it more than I receive it, often. I can be selfish. I masturbate a lot, and never allow myself to crack and grow my heart. I touch no men. I read books. I love my dad so much, my heart is learning to stretch.
I am a homosexual.

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Wednesday, August 28, 2013

Keto Couture Nigerian African Fashion Designer

Keto Couture Nigerian African Fashion Designer

Keto Couture Nigerian African Fashion Designer

African fashion today represents a blend of modern design and traditional African patterns with vibrant colors.

Arise African Fashion
Nigeria Fashion Week

Kenny Okorie is an Itsekiri from Nigeria creating modern Haute African designs. Itsekiri, also called Jekri, Isekiri, or Ishekiri, an ethnic group inhabiting the westernmost part of the Niger River delta of extreme southern Nigeria and Kenny Okorie is among the most famous.

Itsekiri Nigerian Fashion Designer

One designer launch in 2012 giving a modern twist to traditional men and women African styles is designer Kenny Okorie of Keto Couture. Keto couture is based in Abuja, Nigeria. According to her website, “Her choice of materials reflects her class. She has a vision as a designer to design clothes that translate our rich African Heritage into worldly accepted fashion by fusing African styles with western fabrics and vice versa.

African Design Muse

African design museHer designs are non-seasonal, and our clothes are simple yet sophisticated giving strong retro vibes not just to the high class but capturing the society in general and bringing out the elegance in you like ready to wear, office couture, and evening couture, wedding and ceremonial.” Africa's fashion today represents a blend of modern design and traditional African patterns with of vibrant colors. Keto Couture showcased her designs during Nigeria’s Fashion Week 2012 at the Muson Centre in Lagos Nigeria. We Make use of African prints to produce designs that have a global appeal.

Kenny Okorie CEO of Keto Couture

“There is a basic concept that runs through my clothing's, it is classic but unpredictable, casual but not easy going, it is 100 % in look braced with ethnic flavor with a touch of the cosmopolitan look” says Keto Couture. Visit Keto Couture fashionable website for a look at her new line of fashions.

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Friday, August 23, 2013

How Leopard Got His Spots African Folktale

How the cunning leopard got his spots is a marvelous African folktale about the origin of his spotted leopard skin. 

How Leopard Got His Spots African Folktale

As the elders say, at one time, the Leopard was colored like a lion, and he had no dark markings; but he was pursued by Akiti, the renowned hunter, and feared that he might be slain.

How leopard got his spots is a marvelous African folktale about the origin of the leopard skin. To avoid this he ate the roots of a certain magic plant, which had the effect of making him invulnerable to any of the hunter’s weapons.

Soon afterwards, Akiti saw him as he slipped through the dense undergrowth of the forest, but though he shot his poisoned arrows, Leopard escaped.

But where each arrow struck him, there appeared a dark mark, and now, though hunters still pursue him, he is rarely caught, but his body is covered with the marks of the arrows, so that as he goes among the trees he looks exactly like the mingling of the sun and shadow.

Did you know?
Leopards are the smallest of the four big cats and are native to 35 African countries. The four big cats of the world are the tiger, lion, jaguar and leopard.

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Saturday, August 17, 2013

Spiced Ripe Tomato Chutney

Spiced Ripe Tomato Chutney, made with overripe tomatoes
Egypt and Nigeria are the two top producing African countries for tomato farming. 

Spiced Ripe Tomato Chutney

Learn how to make this tomato chutney recipe the quick and easy way. Delicious Ripe Tomato Chutney can be enjoyed with any kind of dish and if you are a home gardener, ripe tomato chutney is a great way to use your tomatoes and enjoy all year long.

Spiced Ripe Tomato Chutney, made with overripe tomatoes


4 large ripe tomatoes chopped

½ cup white vinegar

1 cup sugar

2 teaspoons grated ginger

1 tablespoon minced garlic

1 teaspoon allspice

2 tablespoons dried onions

Salt and pepper to taste


Add all ingredients together and simmer 30 minutes, stirring constantly. Slowly pour chutney into a 2-quart jar. Allow cooling on the counter.

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Monday, August 12, 2013

Egyptian Art Identity

The Quest for National Identity

At the dawn of the twentieth century, Egyptians, burdened with centuries of foreign occupation, were united in their aspiration for a modern nation. Thus modern art was an essential visual expression of their national identity and freedom from foreign oppression. 

It was a manifestation of the contemporaneous intellectual discourse led by secular liberals, among them writers, poets, and artists, male and female. The acceptance of figuration and the introduction of art education in schools were sanctioned by religious scholars. 

This tolerant attitude toward figurative art was also the outcome of new developments in publishing and photography, as well as the revolutionary establishment of a local film industry. Egypt led the Arab world in these fields, although it took a full century before photography was officially recognized as an art form (Van Leo, Self-Portrait).

The first generation of modern Egyptian artists was driven by a renewed appreciation of their national patrimony and the return to ancient pharaonic art detached from any African, Arab, or religious cultural references. In architecture and sculpture, the Neo-Pharaonic style, based on a revival of Egyptian classical art, used modern techniques and influences; in painting, it was apparent in the symbolic references derived from ancient Egypt or rural life. 

The first graduates of the School of Fine Arts initiated a long tradition of art education that influenced not only Egyptian artists but also other Arab artists (Mahmud Mukhtar, Egypt Awakening; Mahmud Said, Dervishes).

The Neo-Pharaonic phase was soon supplanted by new trends that challenged popular figurative traditions and promoted innovations in style and technique. Artists experimented with new forms of art such as Surrealism, Cubism, Dadaism, and abstraction. 

They published the first art journals and established the foundations of art criticism and pedagogy. In 1939, members of this generation founded the Art and Freedom group, which identified with the European anti-fascist resistance and rallied for freedom of expression. They opposed the prevalent view that European art threatened national identity, and called for modern Egyptian art that melded global concerns and local heritage, encouraging individual rather than traditional collective expression (Ramsis Yunan, Untitled).

The controversy over regionalism versus internationalism was resolved under the leadership of the preeminent art teacher Husayn Yusuf Amin, who proclaimed that art, unfettered by the politics of culture, could shape national identity. 

In the mid-1940s, Amin’s students formed several groups known collectively as the “Rejectionists.” They challenged previous romanticized imagery and Western academic styles by exploring the daily realities of poverty and oppression. Artists of the Contemporary Art Group, founded in 1946, were dedicated to the quest for the Egyptian soul. 

Inspired by folk symbolism, popular traditions, and notions of the collective unconscious, their work is steeped in social realism (‘Abd al-Hadi al-Gazzar, The Strangers). The Contemporary Art Group promoted modernization, social reform, and collective freedom through art (Gazbia Sirry, The Kite, 2009.166). This freedom was fully assumed by artists who, by the late fifties, were involved in the exploration of Abstract Expressionism in painting, collage, assemblage, and various experimentations in metal sculpture (Munir Canaan, No 13 et une Fl├Ęche; Salah ‘Abd al-Karim, The Horse).

Designing Tradition
At the other extreme stood the Art and Life Group, whose followers strived for the preservation of arts and crafts traditions and urged artists to explore and advance the crafts in new and innovative ways (Hassan Fathi, New Gourna Project in Upper Egypt). After the 1952 revolution, artists lost substantial government stipends, as well as elite patronage; artists’ groups were disbanded along with all political parties. 

In the second half of the century, there was a conspicuous absence of venues for the open public debate that had characterized the pre-revolutionary period. In the wake of the Arabs’ crushing defeat in the 1967 Six-Day War, artists searched for an aesthetic language drawn from Islamic traditions. They used calligraphy and geometric design to convey spiritual and political messages in decorative or abstract styles, a trend that is known in Arab and some Islamic countries as the Calligraphic School of Art.

Youth Generation

Artists working outside the mainstream, exploring controversial subjects or using unconventional techniques, found themselves isolated, and many emigrated to the West, returning to Egypt almost annually to participate in exhibitions. These artists continue to have a significant impact on local trends (Fathi Hassan, Santa Moderna; Ghada Amer, Black Lisa). 

In an effort to revitalize the visual arts, long burdened by government bureaucracy, the Youth Salon was established in the late 1980s to support emerging artists whose work in installation, video, and photography could not survive without institutional support. Three artists from this generation won Egypt’s first Venice Biennale award in 1995 (Medhat Shafik, The Silk Road). Still, this support was insufficient and many artists sought international patronage that led to an unprecedented number of exhibitions for Egyptian artists internationally and particularly in Europe. 

Artists of the 1990s were less concerned with cultural themes or national/regional ideology. The focus of their art, situated as it is in their immediate political and social environment, is more specific and at the same time global in its humanity (Moataz Nasr, An Ear of Mud, Another of Dough; Mona Marzouk, Reconfigured Monuments). The work of this generation challenges the audience to interact with themes drawn from daily life; it both empowers the viewer and demands a response.

Mikdadi, Salwa. “Egyptian Modern Art.” In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. (October 2004)

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Saturday, August 10, 2013

How to buy the perfect piece of fruit in Uganda Africa

How to buy the perfect piece of fruit in Uganda Africa
Fruit in Uganda Africa

Uganda has fertile soils growing apples, bananas, pineapples, passion fruit, mangoes, and watermelons, jackfruit, papayas, grapefruits, lemons and limes and more.

How to buy the perfect piece of fruit in Uganda Africa

How to buy the perfect piece of fruit in Uganda Africa

Shopping for fruit in Uganda Africa

Look for firm, crisp, well-colored apples. They may have a shriveled appearance after being held in storage. Avoid overripe apples, they yield to slight pressure on the skin, and have soft, mealy flesh.

Look for firm fruits, which are heavy for their size. Thin-skinned fruits have more juice than coarse-skinned ones. If a grapefruit is pointed at the stem end, it is likely to be thick-skinned. Rough, ridged, or wrinkled skin can also be an indication of thick skin, pulpiness, and lack of juice.

Avoid kiwi that show signs of shriveling, mold, or excessive softening, all of which indicate spoilage. Look for plump, unwrinkled fruit, either firm or slightly yielding. Kiwifruit is fully ripe when it is yielding to the touch but not soft. Firm kiwifruit can be ripened at home in a few days by leaving it at room temperature.

Look for lemons with a rich yellow color, reasonably smooth-textured skin with a slight gloss, and those, which are firm and heavy. A pale or greenish-yellow color indicates very fresh fruit with slightly higher acidity. Coarse or rough skin texture is a sign of thick skin and not much flesh.

A cantaloupe might be mature, but not ripe. A ripe cantaloupe will have a yellowish cast to the rind, a pleasant aroma, and yield slightly to light thumb pressure on the blossom end of the melon. Cantaloupes

Judging the quality of a watermelon is very difficult unless it is cut in half or quartered. The watermelon surface should be relatively smooth. The ends of the melon should be filled out and rounded; and the underside of the melon should have a yellowish color and slightly flat. A flat underside usually means the watermelon ripped on the ground instead of in transit to the store.

Did you know?
Kuffel Creek Apple Nursery is located in Uganda Africa explains growing apples in Africa as "It is a shock to many people that yes, apples can be grown in a tropical climate, and have been grown by the millions for decades."

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Thursday, August 8, 2013

Why Women Have Long Hair African Folktale

Why Women Have Long Hair African Folktale

Why Women Have Long Hair is a wonderful African folktale about loving yourself inside and out.

Read with your child and share wonderful African folktales, children enjoy listening to many types of African folktales learning from the wisdom and rich tradition of African storytelling.

 Traditional hair style from Eritrea

Why Women Have Long Hair African Folktale

Two women quarreled, and one of them went out secretly at night and dug a deep pit in the middle of the path leading from her enemy’s house to the village well.

Early next morning, when all were going to the well for water with jars balanced on their heads, this woman fell into the pit and cried loudly for help.

Her friends ran to her and, seizing her by the hair, began to pull her out of the pit. To their surprise, her hair stretched as they pulled, and by the time she was safely on the path, her hair was as long as a man’s arm.

This made her very much ashamed, and she ran away and hid.

But after a while, she realized that her long hair was beautiful, and then she felt very proud and scorned all the short-haired women, jeering at them.

When they saw this, they were consumed with jealousy and began to be ashamed of their short hair. “We have men’s hair,” they said to one another. “How beautiful it would be to have long hair!”

So one by one they jumped into the pit and their friends pulled them out by the hair.

And in this way, they, and all women after them had long hair.

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Tuesday, August 6, 2013

Why you should know the writer Chinua Achebe “Things Fall Apart”

Why you should know the writer Chinua Achebe "Things Fall Apart”

African Author
Albert Chinualumogu Achebe (pronounced CHIN-you-ah Ah-CHAY-bay) the Igbo author of Things Fall Apart was born on Nov. 16, 1930, in Ogidi Nigeria in an Ibo village. Chinua Achebe passed away March 21, 2013 in Boston.

Why you should know the writer Chinua Achebe "Things Fall Apart”

Explore and Understand Africa Through Her Food and Culture

Chinua Achebe is one of Africa's greatest novelists.

Chinua Achebe, after graduating from college in 1953, Achebe moved to London, where he worked for the BBC in London where he hand wrote “Things Fall Apart”. The original hand written manuscript was lost by a London typing service but was discovered months later. 

Chinua Achebe “Things Fall Apart”
Born: Nov 16, 1930 Ogidi, Anambra
Died: March 21, 2013 Boston

In 1958, his groundbreaking novel Things Fall Apart was published. It went on to sell more than 12 million copies and translated into more than 50 languages. The groundbreaking novel centers on the cultural clash between native African culture and the traditional white culture of missionaries and the colonial government in Nigeria.

Written in 1958, Things Fall Apart set in the late 19th century tells two intertwining stories, both centering on Okonkwo, a strong man of an Ibo village in Nigeria. The first, a powerful fable of the ancient conflict between the individual and society, traces Okonkwo’s fall from grace with the tribal world. 

Okonkwo, aspires to be everything his father was not: industrious, serious, successful, respected. Nevertheless, no matter how hard this determined farmer works, fate or the forces of nature seem to conspire against him. 

The second, as modern as the first is ancient, concerns the clash of cultures and the destruction of Okonkwo's world with the arrival of aggressive European missionaries. The changes seem subtle at first, but slowly the social fabric of the village begins to fall apart. 

These perfectly harmonized twin dramas are informed by awareness capable of encompassing at once the life of nature, human history, and the mysterious compulsions of the soul. Things Fall Apart traces the growing friction between village leaders and Europeans determined to save the heathen souls of Africa.
Written in 1958, Things Fall Apart centers on Okonkwo, a strong man of an Ibo village in Nigeria.

From 1972 to 1988, Achebe did not write due to emotional trauma that lingered after the Nigerian Civil war. “The novel seemed like a frivolous thing to be doing,” he told The Washington Post in 1988. 

In 1990, Achebe was in a car accident in Nigeria that left him paralyzed and confined to a wheelchair. He taught at Bard College for 15 years, and then in 2009, he joined the faculty of Brown University as professor of Africana Studies. Achebe passed away March 21, 2013 in Boston.

Did you know?
Chinua Achebe first novel, “Things Fall Apart” was published in 1958, when he was 28.

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On the way to school before and after apartheid

On the way to school before and after apartheid

The physical and mental long walk to school in South Africa

School children in uniform walk long distances to and from school in the rural Kwa Zulu Natal. South Africa.
School children walk long distances to and from school

On the way to school before and after apartheid, things have changed little.

In South Africa, 64.8% of students walk to school, while 9.5% travel by private car and 6.6% use a taxi, according to last year's General Household Survey conducted by the government's national statistical service Statistics South Africa.

The survey also showed that 11.1% use a vehicle hired by a group of parents, 3.6% use a bus, 2.8% use a bus provided by the school or government, 0.9% use a bicycle or motorcycle to get to school, and 0.5% use a train.

There are still a number of primarily black rural areas in South Africa where physical access to school remains extremely problematic and children may be forced to wade through rivers, cross dangerous roads or engage in other unsafe travel. 

It's also critical to understand the deep inequalities that persist in South African schooling, which can be traced back to apartheid era policy and practice. The inequalities have led to schools in historically white areas having certain resources that those in historically black areas lacked access to.

So children may travel far and wide to attend schools that provide a perceived higher quality of education due to those resources, but having the means to travel is a serious problem.

The costs of children attending schools located far from home are extensive: long travel times, expensive travel arrangements, difficulty in fully engaging in extracurricular activities due to their commute, the difficulty for parents in engaging directly with the school, attending a school that may be unwelcoming on the grounds of race group, culture or language and so on.

However, for many black South African families who do not live close to high-quality public schooling options, this type of commute may well be their best option in ensuring transportation for their children.

One South African economist said, "I attended primary school during the last years of apartheid," she added. "As a white child, I was privileged to attend an excellent public school less than a kilometer from home. Consequently, I usually took a quick and relatively safe unaccompanied walk to school."

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African Children Long Walk To Education

African Children Long Walk To Education

Educating Parents on African Children Long Walk To Education

Educating Children

Long Walk to Education in Rural Africa

It is estimated that 29 million primary school-aged children, more than half of them girls, are out of school in Africa. UN figures show that between 1999 and 2008 girls’ enrolment in Africa has increased from 54% to 74%, but about 16 million are out of school. 

Free primary education was introduced in Tanzania in 2001. After school, and another hour’s walk home, children will walk another hour each way to fetch water, and then eat dinner, study, and sleep.

One teacher at Mwangala Primary School in Mombasa County, Kenya says, "Maybe 70% of our students come here from more than 3 miles or about 5 km away, so a lot of children arrive late—and they haven't had any breakfast and they don't get lunch here. The only get food at night. Can you imagine trying to teach a child who has not eaten anything all day and has walked so far?"

With the moderation of roads and transportation infrastructure, the days when students used to walk miles to access school maybe dwindling in urban areas thanks to the emergence of alternative means of transport like school buses and private cars. 

However, even with these developments, there are students who still walk long distances to school due to high transport fairs. Children in remote communities still walk long distances to school or sadly do not attend school at all.

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Myths About African Middle-Class Living

Myths About African Middle-Class Living

Africa’s middle-class population is relative
North African countries have a much higher concentration of the African middle class with Tunisia having the highest at 89 percent, Morocco 84 percent and Egypt 79 percent.

Mindelo Cape Verde

Myths About African Middle-Class Living

Many attributes set apart Africa’s middle class from the poor. One factor is the vast majority of Africa’s middle class is not likely to develop its income from agricultural activities.

Numerous economic news outlets report sub-Saharan African countries are expected to prosper in the next 16 years. However, do the growth figures reflect an improving quality of life? High growth rates should be viewed in context, the United Nations (UN) defines middle class as someone living on $10-$100 a day, however, and the African Development Bank Group (AfDB) defines middle class as someone living on $2-$20 a day.

Summary of Middle Class in Africa, new figures are released every 10 years.

Lower Middle-Class Population $2-$4 a day
Middle-Middle Class Population $4-$10
Upper Middle Class Population  $10-$20

Household income figures do not always reflect class status since there is no universally recognized definition of middle class. There are the United Nations (UN) guidelines, so if you happen to wonder if an African family is middle class, you can consult the United Nations (UN) or the African Development Bank Group (AfDB) financial guiding principles.

Victoria and Alfred (V and A) Waterfront in Cape Town South Africa 
Nevertheless, after that, you are on your own to decide if an African family is lower middle class, middle class, upper middle class or in the spectacularly well-to-do range. However, to get us started thinking about financial status, an African household with four people living off $2,920 is considered lower middle class or floating class.

About 60 percent of Africa’s middle class, approximately 180 million people, remain lower middle class or floating class, barely out of the poor category. They are in a vulnerable position and face the relentless chance of dropping back into the poor category in the event of any unforeseen catastrophic event.

In Mauritania, although nearly 43 percent of the population is classified as middle class, only 5 percent are considered stable with income levels of over $4 per day. The same situation applies in the three most populous countries in Africa, Nigeria, Ethiopia and Egypt where more than half of the middle class is in the floating category, living on less than $4 per day.

However, the glass is half-full, more than half of Africa's population is under age 35, and they are growing up well educated and technically well informed. As more countries that are African embrace electronic payments through the mobile phone, access to the internet gives a platform for economic growth potential to African entrepreneurs.

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Find your true life work in Africa.

A bird sits on a tree it likes - African Proverb

Chic African Culture Featured Articles

Find your true life work in Africa.

A wise person does not fall down on the same hill twice.