FESTAC

AcronymDefinition
FESTACFestival of African Culture
References in periodicals archive ?
Talks have already started among the two sides, which will see Perfection Real Estate Investors Cooperative taking a chunk of the plots in the 1,126 hectares of land in Egolima District beside 7th Avenue, Festac Phase 1, promoted by New Festac Property Development Company Limited, (NFPDCL).
Le livre inclut certaines de ses interventions, publiees a la suite du FESTAC, qui referent au theatre et a l'art, et refletent des positions panafricanistes de plus en plus explicites, dont un exemple est l'idee d'adopter une langue commune lors des evenements internationaux, le swahili.
The truth, however, is that at a critical moment in the run up to the FESTAC 77 pan-African cultural festival, the British Museum withdrew the mask, arguing that it was too delicate to travel and, as mentioned above, a master of the guild that still makes bronzes and ivory art works for the Oba of Benin came to the rescue.
Andrew Apter's book tells the story of FESTAC in lovingly researched detail (the audits and investigative tribunal reports are wonderful grist in his mill).
He then traces the dawn's radiance from Yoruba ijuba (homage) to African American juba (homage), uniting Gelede to 'Lection Parades, Jelly Roll Morton to Fela, and FESTAC to AfriCobra.
An early target was FESTAC (the major black arts festival held in Nigeria in January/February 1977), with its emphasis on traditional cultural performance.
Kirunda has an elegy for Pio Zirimu, who died in Lagos in 1977 at the opening of FESTAC, some say poisoned by Amin's agents: "Son of Africa, / You died singing the African song -- / Not in your country / But in Africa.
Omomia Associates is a predominant trade and commerce consulting firm located in Festac Town, Lagos, Nigeria.
General Overseer of the Signs and Wonders Prayer Ministries Evangelical for All Nations, Lagos, Evangelist Felix Adunpe, has said that Nigeria is still wallowing under demonic powers following hosting of FESTAC '77, insisting that the country needed deliverance from such self-imposed bondage to move forward and not periodic change in government.
Unfortunately, McMahon does not compare Senegal 1966 with the later Nigerian FESTAC 77, as arguably the spectacle of the latter was a hyper-attenuation of the earlier event in Senegal.
Kuponiyi informed agents collaborators already providing this services in Lagos as Buymore Supermarket chain (in Agungi-Lekki, Kilo Surulere, Ikeja GRA), Kenzo Retail Supermarket chain (in Lekki, Festac and Apapa) and Save-a-Lot Supermarket in Egbeda.
In 1977, when Nigeria wanted to borrow the Idia plaque as a symbol of the FESTAC event, its request was refused.