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Computer science focuses on methods involved in design, specification, programming, verification, implementation and testing of human-made computing systems.
Fields.
As a discipline, computer science spans a range of topics from theoretical studies of algorithms and the limits of computation to the practical issues of implementing computing systems in hardware and software.
CSAB, formerly called Computing Sciences Accreditation Board—which is made up of representatives of the Association for Computing Machinery (ACM), and the IEEE Computer Society (IEEE CS)—identifies four areas that it considers crucial to the discipline of computer science: "theory of computation", "algorithms and data structures", "programming methodology and languages", and "computer elements and architecture". In addition to these four areas, CSAB also identifies fields such as software engineering, artificial intelligence, computer networking and communication, database systems, parallel computation, distributed computation, human–computer interaction, computer graphics, operating systems, and numerical and symbolic computation as being important areas of computer science.
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Theoretical computer science.
"Theoretical computer science" is mathematical and abstract in spirit, but it derives its motivation from practical and everyday computation. It aims to understand the nature of computation and, as a consequence of this understanding, provide more efficient methodologies.
Theory of computation.
According to Peter Denning, the fundamental question underlying computer science is, "What can be automated?" Theory of computation is focused on answering fundamental questions about what can be computed and what amount of resources are required to perform those computations. In an effort to answer the first question, computability theory examines which computational problems are solvable on various theoretical models of computation. The second question is addressed by computational complexity theory, which studies the time and space costs associated with different approaches to solving a multitude of computational problems.
The famous P = NP? problem, one of the Millennium Prize Problems, is an open problem in the theory of computation.
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Information and coding theory.
Information theory, closely related to probability and statistics, is related to the quantification of information. This was developed by Claude Shannon to find fundamental limits on signal processing operations such as compressing data and on reliably storing and communicating data.
Coding theory is the study of the properties of codes (systems for converting information from one form to another) and their fitness for a specific application. Codes are used for data compression, cryptography, error detection and correction, and more recently also for network coding. Codes are studied for the purpose of designing efficient and reliable data transmission methods.
Data structures and algorithms.
Data structures and algorithms are the studies of commonly used computational methods and their computational efficiency.
Programming language theory and formal methods.
Programming language theory is a branch of computer science that deals with the design, implementation, analysis, characterization, and classification of programming languages and their individual features. It falls within the discipline of computer science, both depending on and affecting mathematics, software engineering, and linguistics. It is an active research area, with numerous dedicated academic journals.
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Formal methods are a particular kind of mathematically based technique for the specification, development and verification of software and hardware systems. The use of formal methods for software and hardware design is motivated by the expectation that, as in other engineering disciplines, performing appropriate mathematical analysis can contribute to the reliability and robustness of a design. They form an important theoretical underpinning for software engineering, especially where safety or security is involved. Formal methods are a useful adjunct to software testing since they help avoid errors and can also give a framework for testing. For industrial use, tool support is required. However, the high cost of using formal methods means that they are usually only used in the development of high-integrity and life-critical systems, where safety or security is of utmost importance. Formal methods are best described as the application of a fairly broad variety of theoretical computer science fundamentals, in particular logic calculi, formal languages, automata theory, and program semantics, but also type systems and algebraic data types to problems in software and hardware specification and verification.
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Applied computer science.
Computer graphics and visualization.
Computer graphics is the study of digital visual contents and involves the synthesis and manipulation of image data. The study is connected to many other fields in computer science, including computer vision, image processing, and computational geometry, and is heavily applied in the fields of special effects and video games.
Image and sound processing.
Information can take the form of images, sound, video or other multimedia. Bits of information can be streamed via signals. Its processing is the central notion of informatics, the European view on computing, which studies information processing algorithms independently of the type of information carrier – whether it is electrical, mechanical or biological. This field plays important role in information theory, telecommunications, information engineering and has applications in medical image computing and speech synthesis, among others. "What is the lower bound on the complexity of fast Fourier transform algorithms?" is one of the unsolved problems in theoretical computer science.
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Computational science, finance and engineering.
Scientific computing (or computational science) is the field of study concerned with constructing mathematical models and quantitative analysis techniques and using computers to analyze and solve scientific problems. A major usage of scientific computing is simulation of various processes, including computational fluid dynamics, physical, electrical, and electronic systems and circuits, as well as societies and social situations (notably war games) along with their habitats, among many others. Modern computers enable optimization of such designs as complete aircraft. Notable in electrical and electronic circuit design are SPICE, as well as software for physical realization of new (or modified) designs. The latter includes essential design software for integrated circuits.
Human–computer interaction.
Human–computer interaction (HCI) is the field of study and research concerned with the design and use of computer systems, mainly based on the analysis of the interaction between humans and computer interfaces. HCI has several subfields that focus on the relationship between emotions, social behavior and brain activity with computers.
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Software engineering.
Software engineering is the study of designing, implementing, and modifying the software in order to ensure it is of high quality, affordable, maintainable, and fast to build. It is a systematic approach to software design, involving the application of engineering practices to software. Software engineering deals with the organizing and analyzing of software—it does not just deal with the creation or manufacture of new software, but its internal arrangement and maintenance. For example software testing, systems engineering, technical debt and software development processes.
Artificial intelligence.
Artificial intelligence (AI) aims to or is required to synthesize goal-orientated processes such as problem-solving, decision-making, environmental adaptation, learning, and communication found in humans and animals. From its origins in cybernetics and in the Dartmouth Conference (1956), artificial intelligence research has been necessarily cross-disciplinary, drawing on areas of expertise such as applied mathematics, symbolic logic, semiotics, electrical engineering, philosophy of mind, neurophysiology, and social intelligence. AI is associated in the popular mind with robotic development, but the main field of practical application has been as an embedded component in areas of software development, which require computational understanding. The starting point in the late 1940s was Alan Turing's question "Can computers think?", and the question remains effectively unanswered, although the Turing test is still used to assess computer output on the scale of human intelligence. But the automation of evaluative and predictive tasks has been increasingly successful as a substitute for human monitoring and intervention in domains of computer application involving complex real-world data.
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Computer systems.
Computer architecture and microarchitecture.
Computer architecture, or digital computer organization, is the conceptual design and fundamental operational structure of a computer system. It focuses largely on the way by which the central processing unit performs internally and accesses addresses in memory. Computer engineers study computational logic and design of computer hardware, from individual processor components, microcontrollers, personal computers to supercomputers and embedded systems. The term "architecture" in computer literature can be traced to the work of Lyle R. Johnson and Frederick P. Brooks Jr., members of the Machine Organization department in IBM's main research center in 1959.
Concurrent, parallel and distributed computing.
Concurrency is a property of systems in which several computations are executing simultaneously, and potentially interacting with each other. A number of mathematical models have been developed for general concurrent computation including Petri nets, process calculi and the parallel random access machine model. When multiple computers are connected in a network while using concurrency, this is known as a distributed system. Computers within that distributed system have their own private memory, and information can be exchanged to achieve common goals.
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Computer networks.
This branch of computer science aims to manage networks between computers worldwide.
Computer security and cryptography.
Computer security is a branch of computer technology with the objective of protecting information from unauthorized access, disruption, or modification while maintaining the accessibility and usability of the system for its intended users.
Historical cryptography is the art of writing and deciphering secret messages. Modern cryptography is the scientific study of problems relating to distributed computations that can be attacked. Technologies studied in modern cryptography include symmetric and asymmetric encryption, digital signatures, cryptographic hash functions, key-agreement protocols, blockchain, zero-knowledge proofs, and garbled circuits.
Databases and data mining.
A database is intended to organize, store, and retrieve large amounts of data easily. Digital databases are managed using database management systems to store, create, maintain, and search data, through database models and query languages. Data mining is a process of discovering patterns in large data sets.
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Discoveries.
The philosopher of computing Bill Rapaport noted three "Great Insights of Computer Science":
Programming paradigms.
Programming languages can be used to accomplish different tasks in different ways. Common programming paradigms include:
Many languages offer support for multiple paradigms, making the distinction more a matter of style than of technical capabilities.
Research.
Conferences are important events for computer science research. During these conferences, researchers from the public and private sectors present their recent work and meet. Unlike in most other academic fields, in computer science, the prestige of conference papers is greater than that of journal publications. One proposed explanation for this is the quick development of this relatively new field requires rapid review and distribution of results, a task better handled by conferences than by journals. |
Catalan
Catalan may refer to:
Catalonia.
From, or related to Catalonia:
Mathematics.
Mathematical concepts named after mathematician Eugène Catalan: |
Creationism
Creationism is the religious belief that nature, and aspects such as the universe, Earth, life, and humans, originated with supernatural acts of divine creation, and is often pseudoscientific. In its broadest sense, creationism includes various religious views, which differ in their acceptance or rejection of modern scientific concepts such as evolution that describe the origin and development of natural phenomena.
The term "creationism" most often refers to belief in special creation: the claim that the universe and lifeforms were created as they exist today by divine action, and that the only true explanations are those which are compatible with a Christian fundamentalist literal interpretation of the creation myth found in the Bible's Genesis creation narrative. Since the 1970s, the most common form of this has been Young Earth creationism which posits special creation of the universe and lifeforms within the last 10,000 years on the basis of flood geology, and promotes pseudoscientific creation science. From the 18th century onward, Old Earth creationism accepted geological time harmonized with Genesis through gap or day-age theory, while supporting anti-evolution. Modern old-Earth creationists support progressive creationism and continue to reject evolutionary explanations. Following political controversy, creation science was reformulated as intelligent design and neo-creationism.
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Mainline Protestants and the Catholic Church reconcile modern science with their faith in Creation through forms of theistic evolution which hold that God purposefully created through the laws of nature, and accept evolution. Some groups call their belief evolutionary creationism. Less prominently, there are also members of the Islamic and Hindu faiths who are creationists. Use of the term "creationist" in this context dates back to Charles Darwin's unpublished 1842 sketch draft for what became "On the Origin of Species", and he used the term later in letters to colleagues. In 1873, Asa Gray published an article in "The Nation" saying a "special creationist" who held that species "were supernaturally originated just as they are, by the very terms of his doctrine places them out of the reach of scientific explanation."
Biblical basis.
The basis for many creationists' beliefs is a literal or quasi-literal interpretation of the Book of Genesis. The Genesis creation narratives (Genesis 1–2) describe how God brings the Universe into being in a series of creative acts over six days and places the first man and woman (Adam and Eve) in the Garden of Eden. This story is the basis of creationist cosmology and biology. The Genesis flood narrative (Genesis 6–9) tells how God destroys the world and all life through a great flood, saving representatives of each form of life by means of Noah's Ark. This forms the basis of creationist geology, better known as flood geology.
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Recent decades have seen attempts to de-link creationism from the Bible and recast it as science; these include creation science and intelligent design.
Types.
To counter the common misunderstanding that the creation–evolution controversy was a simple dichotomy of views, with "creationists" set against "evolutionists", Eugenie Scott of the National Center for Science Education produced a diagram and description of a continuum of religious views as a spectrum ranging from extreme literal biblical creationism to materialist evolution, grouped under main headings. This was used in public presentations, then published in 1999 in "Reports of the NCSE". Other versions of a taxonomy of creationists were produced, and comparisons made between the different groupings. In 2009 Scott produced a revised continuum taking account of these issues, emphasizing that intelligent design creationism overlaps other types, and each type is a grouping of various beliefs and positions. The revised diagram is labelled to shows a spectrum relating to positions on the age of the Earth, and the part played by special creation as against evolution. This was published in the book "Evolution Vs. Creationism: An Introduction", and the NCSE website rewritten on the basis of the book version.
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The main general types are listed below.
Young Earth creationism.
Young Earth creationists such as Ken Ham and Doug Phillips believe that God created the Earth within the last ten thousand years, with a literalist interpretation of the Genesis creation narrative, within the approximate time-frame of biblical genealogies. Most young Earth creationists believe that the universe has a similar age as the Earth. A few assign a much older age to the universe than to Earth. Young Earth creationism gives the universe an age consistent with the Ussher chronology and other young Earth time frames. Other young Earth creationists believe that the Earth and the universe were created with the appearance of age, so that the world appears to be much older than it is, and that this appearance is what gives the geological findings and other methods of dating the Earth and the universe their much longer timelines.
The Christian organizations Answers in Genesis (AiG), Institute for Creation Research (ICR) and the Creation Research Society (CRS) promote young Earth creationism in the United States. Carl Baugh's Creation Evidence Museum in Texas, United States AiG's Creation Museum and Ark Encounter in Kentucky, United States were opened to promote young Earth creationism. Creation Ministries International promotes young Earth views in Australia, Canada, South Africa, New Zealand, the United States, and the United Kingdom.
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Among Roman Catholics, the Kolbe Center for the Study of Creation promotes similar ideas.
Old Earth creationism.
Old Earth creationism holds that the physical universe was created by God, but that the creation event described in the Book of Genesis is to be taken figuratively. This group generally believes that the age of the universe and the age of the Earth are as described by astronomers and geologists, but that details of modern evolutionary theory are questionable.
Old Earth creationism itself comes in at least three types:
Gap creationism.
Gap creationism (also known as "ruin-restoration creationism", "restoration creationism", or "the Gap Theory") is a form of old Earth creationism that posits that the six-"yom" creation period, as described in the Book of Genesis, involved six literal 24-hour days, but that there was a gap of time between two distinct creations in the first and the second verses of Genesis, which the theory states explains many scientific observations, including the age of the Earth. Thus, the six days of creation (verse 3 onwards) start sometime after the Earth was "without form and void." This allows an indefinite gap of time to be inserted after the original creation of the universe, but prior to the Genesis creation narrative, (when present biological species and humanity were created). Gap theorists can therefore agree with the scientific consensus regarding the age of the Earth and universe, while maintaining a literal interpretation of the biblical text.
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Some gap creationists expand the basic version of creationism by proposing a "primordial creation" of biological life within the "gap" of time. This is thought to be "the world that then was" mentioned in 2 Peter 3:3–6. Discoveries of fossils and archaeological ruins older than 10,000 years are generally ascribed to this "world that then was," which may also be associated with Lucifer's rebellion.
Day-age creationism.
Day-age creationism, a type of old Earth creationism, is a metaphorical interpretation of the creation accounts in Genesis. It holds that the six days referred to in the Genesis account of creation are not ordinary 24-hour days, but are much longer periods (from thousands to billions of years). The Genesis account is then reconciled with the age of the Earth. Proponents of the day-age theory can be found among both theistic evolutionists, who accept the scientific consensus on evolution, and progressive creationists, who reject it. The theories are said to be built on the understanding that the Hebrew word "yom" is also used to refer to a time period, with a beginning and an end and not necessarily that of a 24-hour day.
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The day-age theory attempts to reconcile the Genesis creation narrative and modern science by asserting that the creation "days" were not ordinary 24-hour days, but actually lasted for long periods of time (as day-age implies, the "days" each lasted an age). According to this view, the sequence and duration of the creation "days" may be paralleled to the scientific consensus for the age of the earth and the universe.
Progressive creationism.
Progressive creationism is the religious belief that God created new forms of life gradually over a period of hundreds of millions of years. As a form of old Earth creationism, it accepts mainstream geological and cosmological estimates for the age of the Earth, some tenets of biology such as microevolution as well as archaeology to make its case. In this view creation occurred in rapid bursts in which all "kinds" of plants and animals appear in stages lasting millions of years. The bursts are followed by periods of stasis or equilibrium to accommodate new arrivals. These bursts represent instances of God creating new types of organisms by divine intervention. As viewed from the archaeological record, progressive creationism holds that "species do not gradually appear by the steady transformation of its ancestors; [but] appear all at once and "fully formed."
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The view rejects macroevolution, claiming it is biologically untenable and not supported by the fossil record, as well as rejects the concept of common descent from a last universal common ancestor. Thus the evidence for macroevolution is claimed to be false, but microevolution is accepted as a genetic parameter designed by the Creator into the fabric of genetics to allow for environmental adaptations and survival. Generally, it is viewed by proponents as a middle ground between literal creationism and evolution. Organizations such as Reasons To Believe, founded by Hugh Ross, promote this version of creationism.
Progressive creationism can be held in conjunction with hermeneutic approaches to the Genesis creation narrative such as the day-age creationism or framework/metaphoric/poetic views.
Philosophic and scientific creationism.
Creation science.
Creation science, or initially scientific creationism, is a pseudoscience that emerged in the 1960s with proponents aiming to have young Earth creationist beliefs taught in school science classes as a counter to teaching of evolution. Common features of creation science argument include: creationist cosmologies which accommodate a universe on the order of thousands of years old, criticism of radiometric dating through a technical argument about radiohalos, explanations for the fossil record as a record of the Genesis flood narrative (see flood geology), and explanations for the present diversity as a result of pre-designed genetic variability and partially due to the rapid degradation of the perfect genomes God placed in "created kinds" or "baramins" due to mutations.
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Neo-creationism.
Neo-creationism is a pseudoscientific movement which aims to restate creationism in terms more likely to be well received by the public, by policy makers, by educators and by the scientific community. It aims to re-frame the debate over the origins of life in non-religious terms and without appeals to scripture. This comes in response to the 1987 ruling by the United States Supreme Court in "Edwards v. Aguillard" that creationism is an inherently religious concept and that advocating it as correct or accurate in public-school curricula violates the Establishment Clause of the First Amendment.
One of the principal claims of neo-creationism propounds that ostensibly objective orthodox science, with a foundation in naturalism, is actually a dogmatically atheistic religion. Its proponents argue that the scientific method excludes certain explanations of phenomena, particularly where they point towards supernatural elements, thus effectively excluding religious insight from contributing to understanding the universe. This leads to an open and often hostile opposition to what neo-creationists term "Darwinism", which they generally mean to refer to evolution, but which they may extend to include such concepts as abiogenesis, stellar evolution and the Big Bang theory.
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Unlike their philosophical forebears, neo-creationists largely do not believe in many of the traditional cornerstones of creationism such as a young Earth, or in a dogmatically literal interpretation of the Bible.
Intelligent design.
Intelligent design (ID) is the pseudoscientific view that "certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection." All of its leading proponents are associated with the Discovery Institute, a think tank whose wedge strategy aims to replace the scientific method with "a science consonant with Christian and theistic convictions" which accepts supernatural explanations. It is widely accepted in the scientific and academic communities that intelligent design is a form of creationism, and is sometimes referred to as "intelligent design creationism."
ID originated as a re-branding of creation science in an attempt to avoid a series of court decisions ruling out the teaching of creationism in American public schools, and the Discovery Institute has run a series of campaigns to change school curricula. In Australia, where curricula are under the control of state governments rather than local school boards, there was a public outcry when the notion of ID being taught in science classes was raised by the Federal Education Minister Brendan Nelson; the minister quickly conceded that the correct forum for ID, if it were to be taught, is in religious or philosophy classes.
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In the US, teaching of intelligent design in public schools has been decisively ruled by a federal district court to be in violation of the Establishment Clause of the First Amendment to the United States Constitution. In Kitzmiller v. Dover, the court found that intelligent design is not science and "cannot uncouple itself from its creationist, and thus religious, antecedents," and hence cannot be taught as an alternative to evolution in public school science classrooms under the jurisdiction of that court. This sets a persuasive precedent, based on previous US Supreme Court decisions in "Edwards v. Aguillard" and "Epperson v. Arkansas" (1968), and by the application of the Lemon test, that creates a legal hurdle to teaching intelligent design in public school districts in other federal court jurisdictions.
Geocentrism.
In astronomy, the geocentric model (also known as geocentrism, or the Ptolemaic system), is a description of the cosmos where Earth is at the orbital center of all celestial bodies. This model served as the predominant cosmological system in many ancient civilizations such as ancient Greece. As such, they assumed that the Sun, Moon, stars, and naked eye planets circled Earth, including the noteworthy systems of Aristotle (see Aristotelian physics) and Ptolemy.
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Articles arguing that geocentrism was the biblical perspective appeared in some early creation science newsletters associated with the Creation Research Society pointing to some passages in the Bible, which, when taken literally, indicate that the daily apparent motions of the Sun and the Moon are due to their actual motions around the Earth rather than due to the rotation of the Earth about its axis. For example, where the Sun and Moon are said to stop in the sky, and where the world is described as immobile. Contemporary advocates for such religious beliefs include Robert Sungenis, co-author of the self-published "Galileo Was Wrong: The Church Was Right" (2006). These people subscribe to the view that a plain reading of the Bible contains an accurate account of the manner in which the universe was created and requires a geocentric worldview.
Most contemporary creationist organizations reject such perspectives.
Omphalos hypothesis.
The Omphalos hypothesis is one attempt to reconcile the scientific evidence that the universe is billions of years old with a literal interpretation of the Genesis creation narrative, which implies that the Earth is only a few thousand years old. It is based on the religious belief that the universe was created by a divine being, within the past six to ten thousand years (in keeping with flood geology), and that the presence of objective, verifiable evidence that the universe is older than approximately ten millennia is due to the creator introducing false evidence that makes the universe appear significantly older.
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The idea was named after the title of an 1857 book, "Omphalos" by Philip Henry Gosse, in which Gosse argued that in order for the world to be functional God must have created the Earth with mountains and canyons, trees with growth rings, Adam and Eve with fully grown hair, fingernails, and navels (ὀμφαλός "omphalos" is Greek for "navel"), and all living creatures with fully formed evolutionary features, etc..., and that, therefore, "no" empirical evidence about the age of the Earth or universe can be taken as reliable.
Various supporters of Young Earth creationism have given different explanations for their belief that the universe is filled with false evidence of the universe's age, including a belief that some things needed to be created at a certain age for the ecosystems to function, or their belief that the creator was deliberately planting deceptive evidence. The idea has seen some revival in the 20th century by some modern creationists, who have extended the argument to address the "starlight problem". The idea has been criticised as Last Thursdayism, and on the grounds that it requires a deliberately deceptive creator.
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Theistic evolution.
Theistic evolution, or evolutionary creation, is a belief that "the personal God of the Bible created the universe and life through evolutionary processes." According to the American Scientific Affiliation:
Through the 19th century the term "creationism" most commonly referred to direct creation of individual souls, in contrast to traducianism. Following the publication of "Vestiges of the Natural History of Creation", there was interest in ideas of Creation by divine law. In particular, the liberal theologian Baden Powell argued that this illustrated the Creator's power better than the idea of miraculous creation, which he thought ridiculous. When "On the Origin of Species" was published, the cleric Charles Kingsley wrote of evolution as "just as noble a conception of Deity." Darwin's view at the time was of God creating life through the laws of nature, and the book makes several references to "creation," though he later regretted using the term rather than calling it an unknown process. In America, Asa Gray argued that evolution is the secondary effect, or "modus operandi", of the first cause, design, and published a pamphlet defending the book in theistic terms, "Natural Selection not inconsistent with Natural Theology". Theistic evolution, also called, evolutionary creation, became a popular compromise, and St. George Jackson Mivart was among those accepting evolution but attacking Darwin's naturalistic mechanism. Eventually it was realised that supernatural intervention could not be a scientific explanation, and naturalistic mechanisms such as neo-Lamarckism were favoured as being more compatible with purpose than natural selection.
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Some theists took the general view that, instead of faith being in opposition to biological evolution, some or all classical religious teachings about Christian God and creation are compatible with some or all of modern scientific theory, including specifically evolution; it is also known as "evolutionary creation." In "Evolution versus Creationism", Eugenie Scott and Niles Eldredge state that it is in fact a type of evolution.
It generally views evolution as a tool used by God, who is both the first cause and immanent sustainer/upholder of the universe; it is therefore well accepted by people of strong theistic (as opposed to deistic) convictions. Theistic evolution can synthesize with the day-age creationist interpretation of the Genesis creation narrative; however most adherents consider that the first chapters of the Book of Genesis should not be interpreted as a "literal" description, but rather as a literary framework or allegory.
From a theistic viewpoint, the underlying laws of nature were designed by God for a purpose, and are so self-sufficient that the complexity of the entire physical universe evolved from fundamental particles in processes such as stellar evolution, life forms developed in biological evolution, and in the same way the origin of life by natural causes has resulted from these laws.
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In one form or another, theistic evolution is the view of creation taught at the majority of mainline Protestant seminaries. For Roman Catholics, human evolution is not a matter of religious teaching, and must stand or fall on its own scientific merits. Evolution and the Roman Catholic Church are not in conflict. The Catechism of the Catholic Church comments positively on the theory of evolution, which is neither precluded nor required by the sources of faith, stating that scientific studies "have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man." Roman Catholic schools teach evolution without controversy on the basis that scientific knowledge does not extend beyond the physical, and scientific truth and religious truth cannot be in conflict. Theistic evolution can be described as "creationism" in holding that divine intervention brought about the origin of life or that divine laws govern formation of species, though many creationists (in the strict sense) would deny that the position is creationism at all. In the creation–evolution controversy, its proponents generally take the "evolutionist" side. This sentiment was expressed by Fr. George Coyne, (the Vatican's chief astronomer between 1978 and 2006):...in America, creationism has come to mean some fundamentalistic, literal, scientific interpretation of Genesis. Judaic-Christian faith is radically creationist, but in a totally different sense. It is rooted in a belief that everything depends upon God, or better, all is a gift from God.
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While supporting the methodological naturalism inherent in modern science, the proponents of theistic evolution reject the implication taken by some atheists that this gives credence to ontological materialism. In fact, many modern philosophers of science, including atheists, refer to the long-standing convention in the scientific method that observable events in nature should be explained by natural causes, with the distinction that it does not assume the actual existence or non-existence of the supernatural.
Religious views.
There are also non-Christian forms of creationism, notably Islamic creationism and Hindu creationism.
Bahá'í Faith.
In the creation myth taught by Bahá'u'lláh, the Bahá'í Faith founder, the universe has "neither beginning nor ending," and that the component elements of the material world have always existed and will always exist. With regard to evolution and the origin of human beings, 'Abdu'l-Bahá gave extensive comments on the subject when he addressed western audiences in the beginning of the 20th century. Transcripts of these comments can be found in "Some Answered Questions", "Paris Talks" and "The Promulgation of Universal Peace". 'Abdu'l-Bahá described the human species as having evolved from a primitive form to modern man, but that the capacity to form human intelligence was always in existence.
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Buddhism.
Buddhism denies a creator deity and posits that mundane deities such as Mahabrahma are sometimes misperceived to be a creator. While Buddhism includes belief in divine beings called devas, it holds that they are mortal, limited in their power, and that none of them are creators of the universe. In the Saṃyutta Nikāya, the Buddha also states that the cycle of rebirths stretches back hundreds of thousands of eons, without discernible beginning.
Major Buddhist Indian philosophers such as Nagarjuna, Vasubandhu, Dharmakirti and Buddhaghosa, consistently critiqued Creator God views put forth by Hindu thinkers.
Christianity.
, most Christians around the world accepted evolution as the most likely explanation for the origins of species, and did not take a literal view of the Genesis creation narrative. The United States is an exception where belief in religious fundamentalism is much more likely to affect attitudes towards evolution than it is for believers elsewhere. Political partisanship affecting religious belief may be a factor because political partisanship in the US is highly correlated with fundamentalist thinking, unlike in Europe.
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Most contemporary Christian leaders and scholars from mainstream churches, such as Anglicans and Lutherans, consider that there is no conflict between the spiritual meaning of creation and the science of evolution. According to the former archbishop of Canterbury, Rowan Williams, "for most of the history of Christianity, and I think this is fair enough, most of the history of the Christianity there's been an awareness that a belief that everything depends on the creative act of God, is quite compatible with a degree of uncertainty or latitude about how precisely that unfolds in creative time."
Leaders of the Anglican and Roman Catholic churches have made statements in favor of evolutionary theory, as have scholars such as the physicist John Polkinghorne, who argues that evolution is one of the principles through which God created living beings. Earlier supporters of evolutionary theory include Frederick Temple, Asa Gray and Charles Kingsley who were enthusiastic supporters of Darwin's theories upon their publication, and the French Jesuit priest and geologist Pierre Teilhard de Chardin saw evolution as confirmation of his Christian beliefs, despite condemnation from Church authorities for his more speculative theories. Another example is that of Liberal theology, not providing any creation models, but instead focusing on the symbolism in beliefs of the time of authoring Genesis and the cultural environment.
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Many Christians and Jews had been considering the idea of the creation history as an allegory (instead of historical) long before the development of Darwin's theory of evolution. For example, Philo, whose works were taken up by early Church writers, wrote that it would be a mistake to think that creation happened in six days, or in any set amount of time. Augustine of the late fourth century who was also a former neoplatonist argued that everything in the universe was created by God at the same moment in time (and not in six days as a literal reading of the Book of Genesis would seem to require); It appears that both Philo and Augustine felt uncomfortable with the idea of a seven-day creation because it detracted from the notion of God's omnipotence. In 1950, Pope Pius XII stated limited support for the idea in his encyclical . In 1996, Pope John Paul II stated that "new knowledge has led to the recognition of the theory of evolution as more than a hypothesis," but, referring to previous papal writings, he concluded that "if the human body takes its origin from pre-existent living matter, the spiritual soul is immediately created by God."
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In the US, Evangelical Christians have continued to believe in a literal Genesis. , members of evangelical Protestant (70%), Mormon (76%) and Jehovah's Witnesses (90%) denominations were the most likely to reject the evolutionary interpretation of the origins of life.
Jehovah's Witnesses assert that scientific evidence about the age of the universe is compatible with the Bible, but that the 'days' after Genesis 1:1 were each thousands of years in length. They view this belief as an alternative to Creationism rather than a variation of Creationism.
The historic Christian literal interpretation of creation requires the harmonization of the two creation stories, Genesis 1:1–2:3 and Genesis 2:4–25, for there to be a consistent interpretation. They sometimes seek to ensure that their belief is taught in science classes, mainly in American schools. Opponents reject the claim that the literalistic biblical view meets the criteria required to be considered scientific. Many religious groups teach that God created the Cosmos. From the days of the early Christian Church Fathers there were allegorical interpretations of the Book of Genesis as well as literal aspects.
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Christian Science, a system of thought and practice derived from the writings of Mary Baker Eddy, interprets the Book of Genesis figuratively rather than literally. It holds that the material world is an illusion, and consequently not created by God: the only real creation is the spiritual realm, of which the material world is a distorted version. Christian Scientists regard the story of the creation in the Book of Genesis as having symbolic rather than literal meaning. According to Christian Science, both creationism and evolution are false from an absolute or "spiritual" point of view, as they both proceed from a (false) belief in the reality of a material universe. However, Christian Scientists do not oppose the teaching of evolution in schools, nor do they demand that alternative accounts be taught: they believe that both material science and literalist theology are concerned with the illusory, mortal and material, rather than the real, immortal and spiritual. With regard to material theories of creation, Eddy showed a preference for Darwin's theory of evolution over others.
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Hinduism.
Hindu creationists claim that species of plants and animals are material forms adopted by pure consciousness which live an endless cycle of births and rebirths. Ronald Numbers says that: "Hindu Creationists have insisted on the antiquity of humans, who they believe appeared fully formed as long, perhaps, as trillions of years ago." Hindu creationism is a form of old Earth creationism, according to Hindu creationists the universe may even be older than billions of years. These views are based on the Vedas, the creation myths of which depict an extreme antiquity of the universe and history of the Earth.
In Hindu cosmology, time cyclically repeats general events of creation and destruction, with many "first man", each known as Manu, the progenitor of mankind. Each Manu successively reigns over a 306.72 million year period known as a , each ending with the destruction of mankind followed by a (period of non-activity) before the next . 120.53million years have elapsed in the current (current mankind) according to calculations on Hindu units of time. The universe is cyclically created at the start and destroyed at the end of a (day of Brahma), lasting for 4.32billion years, which is followed by a (period of dissolution) of equal length. 1.97billion years have elapsed in the current (current universe). The universal elements or building blocks (unmanifest matter) exists for a period known as a , lasting for 311.04trillion years, which is followed by a (period of great dissolution) of equal length. 155.52trillion years have elapsed in the current .
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Islam.
The creation myths in the Quran are more vague and allow for a wider range of interpretations similar to those in other Abrahamic religions.
Islam also has its own school of theistic evolutionism, which holds that mainstream scientific analysis of the origin of the universe is supported by the Quran. Some Muslims believe in evolutionary creation, especially among liberal movements within Islam.
Writing for "The Boston Globe", Drake Bennett noted: "Without a Book of Genesis to account for[...] Muslim creationists have little interest in proving that the age of the Earth is measured in the thousands rather than the billions of years, nor do they show much interest in the problem of the dinosaurs. And the idea that animals might evolve into other animals also tends to be less controversial, in part because there are passages of the Koran that seem to support it. But the issue of whether human beings are the product of evolution is just as fraught among Muslims." Khalid Anees, president of the Islamic Society of Britain, states that Muslims do not agree that one species can develop from another.
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Ottoman-Lebanese Sunni scholar Hussein al-Jisr, declared that there is no contradiction between evolution and the Islamic scriptures. He stated that "there is no evidence in the Quran to suggest whether all species, each of which exists by the grace of God, were created all at once or gradually", and referred to the aforementioned story of creation in Sūrat al-Anbiyā. In Kemalist Turkey, important scholars strove to accommodate the theory of evolution in Islamic scripture during the first decades of the Turkish Republic; their approach to the theory defended Islamic belief in the face of scientific theories of their times.
The Saudi Arabian government, on the other hand, began funding and promoting denial of evolution in the 1970s in accordance to its Salafi-Wahhabi interpretation of Islam. This stance garnered criticism from the governments and academics of mainline Muslim countries such as Turkey, Pakistan, Lebanon, and Iran, where evolution was initially taught and promoted. Since the 1980s, Turkey has been a site of strong advocacy for creationism, supported by American adherents.
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Judaism.
For Orthodox Jews who seek to reconcile discrepancies between science and the creation myths in the Bible, the notion that science and the Bible should even be reconciled through traditional scientific means is questioned. To these groups, science is as true as the Torah and if there seems to be a problem, epistemological limits are to blame for apparently irreconcilable points. They point to discrepancies between what is expected and what actually is to demonstrate that things are not always as they appear. They note that even the root word for 'world' in the Hebrew language, , means 'hidden' (). Just as they know from the Torah that God created man and trees and the light on its way from the stars in their observed state, so too can they know that the world was created in its over the six days of Creation that reflects progression to its currently-observed state, with the understanding that physical ways to verify this may eventually be identified. This knowledge has been advanced by Rabbi Dovid Gottlieb, former philosophy professor at Johns Hopkins University.
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Kabbalistic sources from well before the scientifically apparent age of the universe was first determined are also in close concord with modern scientific estimates of the age of the universe, according to Rabbi Aryeh Kaplan, and based on Sefer Temunah, an early kabbalistic work attributed to the first-century Tanna Nehunya ben HaKanah. Many kabbalists accepted the teachings of the Sefer HaTemunah, including the medieval Jewish scholar Nahmanides, his close student Isaac ben Samuel of Acre, and David ben Solomon ibn Abi Zimra. Other parallels are derived, among other sources, from Nahmanides, who expounds that there was a Neanderthal-like species with which Adam mated (he did this long before Neanderthals had even been discovered scientifically). Reform Judaism does not take the Torah as a literal text, but rather as a symbolic or open-ended work.
Some contemporary writers such as Rabbi Gedalyah Nadel have sought to reconcile the discrepancy between the account in the Torah, and scientific findings by arguing that each day referred to in the Bible was not 24 hours, but billions of years long. Others claim that the Earth was created a few thousand years ago, but was deliberately made to look as if it was five billion years old, e.g. by being created with ready made fossils. The best known exponent of this approach being Rabbi Menachem Mendel Schneerson. Others state that although the world was physically created in six 24-hour days, the Torah accounts can be interpreted to mean that there was a period of billions of years before the six days of creation.
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Prevalence.
Most vocal literalist creationists are from the US, and strict creationist views are much less common in other developed countries. According to a study published in "Science", a survey of the US, Turkey, Japan and Europe showed that public acceptance of evolution is most prevalent in Iceland, Denmark and Sweden at 80% of the population. There seems to be no significant correlation between believing in evolution and understanding evolutionary science.
Australia.
A 2009 Nielsen poll showed that 23% of Australians believe "the biblical account of human origins," 42% believe in a "wholly scientific" explanation for the origins of life, while 32% believe in an evolutionary process "guided by God".
A 2013 survey conducted by Auspoll and the Australian Academy of Science found that 80% of Australians believe in evolution (70% believe it is currently occurring, 10% believe in evolution but do not think it is currently occurring), 12% were not sure and 9% stated they do not believe in evolution.
Brazil.
A 2011 Ipsos survey found that 47% of responders in Brazil identified themselves as "creationists and believe that human beings were in fact created by a spiritual force such as the God they believe in and do not believe that the origin of man came from evolving from other species such as apes".
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In 2004, IBOPE conducted a poll in Brazil that asked questions about creationism and the teaching of creationism in schools. When asked if creationism should be taught in schools, 89% of people said that creationism should be taught in schools. When asked if the teaching of creationism should replace the teaching of evolution in schools, 75% of people said that the teaching of creationism should replace the teaching of evolution in schools.
Canada.
A 2012 survey, by Angus Reid Public Opinion revealed that 61 percent of Canadians believe in evolution. The poll asked "Where did human beings come fromdid we start as singular cells millions of year ago and evolve into our present form, or did God create us in his image 10,000 years ago?"
In 2019, a Research Co. poll asked people in Canada if creationism "should be part of the school curriculum in their province". 38% of Canadians said that creationism should be part of the school curriculum, 39% of Canadians said that it should not be part of the school curriculum, and 23% of Canadians were undecided.
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In 2023, a Research Co. poll found that 21% of Canadians "believe God created human beings in their present form within the last 10,000 years". The poll also found that "More than two-in-five Canadians (43%) think creationism should be part of the school curriculum in their province."
Europe.
In Europe, literalist creationism is more widely rejected, though regular opinion polls are not available. Most people accept that evolution is the most widely accepted scientific theory as taught in most schools. In countries with a Roman Catholic majority, papal acceptance of evolutionary creationism as worthy of study has essentially ended debate on the matter for many people.
In the UK, a 2006 poll on the "origin and development of life", asked participants to choose between three different perspectives on the origin of life: 22% chose creationism, 17% opted for intelligent design, 48% selected evolutionary theory, and the rest did not know. A subsequent 2010 YouGov poll on the correct explanation for the origin of humans found that 9% opted for creationism, 12% intelligent design, 65% evolutionary theory and 13% didn't know. The former Archbishop of Canterbury Rowan Williams, head of the worldwide Anglican Communion, views the idea of teaching creationism in schools as a mistake. In 2009, an Ipsos Mori survey in the United Kingdom found that 54% of Britons agreed with the view: "Evolutionary theories should be taught in science lessons in schools together with other possible perspectives, such as intelligent design and creationism."
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In Italy, Education Minister Letizia Moratti wanted to retire evolution from the secondary school level; after one week of massive protests, she reversed her opinion.
There continues to be scattered and possibly mounting efforts on the part of religious groups throughout Europe to introduce creationism into public education. In response, the Parliamentary Assembly of the Council of Europe has released a draft report titled "The dangers of creationism in education" on June 8, 2007, reinforced by a further proposal of banning it in schools dated October 4, 2007.
Serbia suspended the teaching of evolution for one week in September 2004, under education minister Ljiljana Čolić, only allowing schools to reintroduce evolution into the curriculum if they also taught creationism. "After a deluge of protest from scientists, teachers and opposition parties" says the BBC report, Čolić's deputy made the statement, "I have come here to confirm Charles Darwin is still alive" and announced that the decision was reversed. Čolić resigned after the government said that she had caused "problems that had started to reflect on the work of the entire government."
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Poland saw a major controversy over creationism in 2006, when the Deputy Education Minister, Mirosław Orzechowski, denounced evolution as "one of many lies" taught in Polish schools. His superior, Minister of Education Roman Giertych, has stated that the theory of evolution would continue to be taught in Polish schools, "as long as most scientists in our country say that it is the right theory." Giertych's father, Member of the European Parliament Maciej Giertych, has opposed the teaching of evolution and has claimed that dinosaurs and humans co-existed.
A June 2015 – July 2016 Pew poll of Eastern European countries, found that 56% of people from Armenia say that humans and other living things have "Existed in present state since the beginning of time". Armenia is followed by 52% from Bosnia, 42% from Moldova, 37% from Lithuania, 34% from Georgia and Ukraine, 33% from Croatia and Romania, 31% from Bulgaria, 29% from Greece and Serbia, 26% from Russia, 25% from Latvia, 23% from Belarus and Poland, 21% from Estonia and Hungary, and 16% from the Czech Republic.
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South Africa.
A 2011 Ipsos survey found that 56% of responders in South Africa identified themselves as "creationists and believe that human beings were in fact created by a spiritual force such as the God they believe in and do not believe that the origin of man came from evolving from other species such as apes".
South Korea.
In 2009, an EBS survey in South Korea found that 63% of people believed that creation and evolution should both be taught in schools simultaneously.
United States.
A 2017 poll by Pew Research found that 62% of Americans believe humans have evolved over time and 34% of Americans believe humans and other living things have existed in their present form since the beginning of time. A 2019 Gallup creationism survey found that 40% of adults in the United States inclined to the view that "God created humans in their present form at one time within the last 10,000 years" when asked for their views on the origin and development of human beings.
According to a 2014 Gallup poll, about 42% of Americans believe that "God created human beings pretty much in their present form at one time within the last 10,000 years or so." Another 31% believe that "human beings have developed over millions of years from less advanced forms of life, but God guided this process,"and 19% believe that "human beings have developed over millions of years from less advanced forms of life, but God had no part in this process."
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Belief in creationism is inversely correlated to education; of those with postgraduate degrees, 74% accept evolution. In 1987, "Newsweek" reported: "By one count there are some 700 scientists with respectable academic credentials (out of a total of 480,000 U.S. earth and life scientists) who give credence to creation-science, the general theory that complex life forms did not evolve but appeared 'abruptly.'"
A 2000 poll for People for the American Way found 70% of the US public felt that evolution was compatible with a belief in God.
According to a study published in "Science", between 1985 and 2005 the number of adult North Americans who accept evolution declined from 45% to 40%, the number of adults who reject evolution declined from 48% to 39% and the number of people who were unsure increased from 7% to 21%. Besides the US the study also compared data from 32 European countries, Turkey, and Japan. The only country where acceptance of evolution was lower than in the US was Turkey (25%).
According to a 2011 Fox News poll, 45% of Americans believe in creationism, down from 50% in a similar poll in 1999. 21% believe in 'the theory of evolution as outlined by Darwin and other scientists' (up from 15% in 1999), and 27% answered that both are true (up from 26% in 1999).
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In September 2012, educator and television personality Bill Nye spoke with the Associated Press and aired his fears about acceptance of creationism, believing that teaching children that creationism is the only true answer without letting them understand the way science works will prevent any future innovation in the world of science. In February 2014, Nye defended evolution in the classroom in a debate with creationist Ken Ham on the topic of whether creation is a viable model of origins in today's modern, scientific era.
Education controversies.
In the US, creationism has become centered in the political controversy over creation and evolution in public education, and whether teaching creationism in science classes conflicts with the separation of church and state. Currently, the controversy comes in the form of whether advocates of the intelligent design movement who wish to "Teach the Controversy" in science classes have conflated science with religion.
People for the American Way polled 1500 North Americans about the teaching of evolution and creationism in November and December 1999. They found that most North Americans were not familiar with creationism, and most North Americans had heard of evolution, but many did not fully understand the basics of the theory. The main findings were:
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In such political contexts, creationists argue that their particular religiously based origin belief is superior to those of other belief systems, in particular those made through secular or scientific rationale. Political creationists are opposed by many individuals and organizations who have made detailed critiques and given testimony in various court cases that the alternatives to scientific reasoning offered by creationists are opposed by the consensus of the scientific community.
Criticism.
Christian criticism.
Most Christians disagree with the teaching of creationism as an alternative to evolution in schools. Several religious organizations, among them the Catholic Church, hold that their faith does not conflict with the scientific consensus regarding evolution. The Clergy Letter Project, which has collected more than 13,000 signatures, is an "endeavor designed to demonstrate that religion and science can be compatible."
In his 2002 article "Intelligent Design as a Theological Problem", George Murphy argues against the view that life on Earth, in all its forms, is direct evidence of God's act of creation (Murphy quotes Phillip E. Johnson's claim that he is speaking "of a God who acted openly and left his fingerprints on all the evidence."). Murphy argues that this view of God is incompatible with the Christian understanding of God as "the one revealed in the cross and resurrection of Christ." The basis of this theology is Isaiah 45:15, "Verily thou art a God that hidest thyself, O God of Israel, the Saviour."
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Murphy observes that the execution of a Jewish carpenter by Roman authorities is in and of itself an ordinary event and did not require divine action. On the contrary, for the crucifixion to occur, God had to limit or "empty" himself. It was for this reason that Paul the Apostle wrote, in Philippians 2:5-8:
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Murphy concludes that,Just as the Son of God limited himself by taking human form and dying on a cross, God limits divine action in the world to be in accord with rational laws which God has chosen. This enables us to understand the world on its own terms, but it also means that natural processes hide God from scientific observation.For Murphy, a theology of the cross requires that Christians accept a "methodological" naturalism, meaning that one cannot invoke God to explain natural phenomena, while recognizing that such acceptance does not require one to accept a "metaphysical" naturalism, which proposes that nature is all that there is.
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The Jesuit priest George Coyne has stated that it is "unfortunate that, especially here in America, creationism has come to mean...some literal interpretation of Genesis." He argues that "...Judaic-Christian faith is radically creationist, but in a totally different sense. It is rooted in belief that everything depends on God, or better, all is a gift from God."
Teaching of creationism.
Other Christians have expressed qualms about teaching creationism. In March 2006, then Archbishop of Canterbury Rowan Williams, the leader of the world's Anglicans, stated his discomfort about teaching creationism, saying that creationism was "a kind of category mistake, as if the Bible were a theory like other theories." He also said: "My worry is creationism can end up reducing the doctrine of creation rather than enhancing it." The views of the Episcopal Churcha major American-based branch of the Anglican Communionon teaching creationism resemble those of Williams.
The National Science Teachers Association is opposed to teaching creationism as a science, as is the Association for Science Teacher Education, the National Association of Biology Teachers, the American Anthropological Association, the American Geosciences Institute, the Geological Society of America, the American Geophysical Union, and numerous other professional teaching and scientific societies.
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In April 2010, the American Academy of Religion issued "Guidelines for Teaching About Religion in K‐12 Public Schools in the United States", which included guidance that creation science or intelligent design should not be taught in science classes, as "Creation science and intelligent design represent worldviews that fall outside of the realm of science that is defined as (and limited to) a method of inquiry based on gathering observable and measurable evidence subject to specific principles of reasoning." However, they, as well as other "worldviews that focus on speculation regarding the origins of life represent another important and relevant form of human inquiry that is appropriately studied in literature or social sciences courses. Such study, however, must include a diversity of worldviews representing a variety of religious and philosophical perspectives and must avoid privileging one view as more legitimate than others."
Randy Moore and Sehoya Cotner, from the biology program at the University of Minnesota, reflect on the relevance of teaching creationism in the article "The Creationist Down the Hall: Does It Matter When Teachers Teach Creationism?", in which they write: "Despite decades of science education reform, numerous legal decisions declaring the teaching of creationism in public-school science classes to be unconstitutional, overwhelming evidence supporting evolution, and the many denunciations of creationism as nonscientific by professional scientific societies, creationism remains popular throughout the United States."
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Scientific criticism.
Science is a system of knowledge based on observation, empirical evidence, and the development of theories that yield testable explanations and predictions of natural phenomena. By contrast, creationism is often based on literal interpretations of the narratives of particular religious texts. Creationist beliefs involve purported forces that lie outside of nature, such as supernatural intervention, and often do not allow predictions at all. Therefore, these can neither be confirmed nor disproved by scientists. However, many creationist beliefs can be framed as testable predictions about phenomena such as the age of the Earth, its geological history and the origins, distributions and relationships of living organisms found on it. Early science incorporated elements of these beliefs, but as science developed these beliefs were gradually falsified and were replaced with understandings based on accumulated and reproducible evidence that often allows the accurate prediction of future results.
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Some scientists, such as Stephen Jay Gould, consider science and religion to be two compatible and complementary fields, with authorities in distinct areas of human experience, so-called non-overlapping magisteria. This view is also held by many theologians, who believe that ultimate origins and meaning are addressed by religion, but favor verifiable scientific explanations of natural phenomena over those of creationist beliefs. Other scientists, such as Richard Dawkins, reject the non-overlapping magisteria and argue that, in disproving literal interpretations of creationists, the scientific method also undermines religious texts as a source of truth. Irrespective of this diversity in viewpoints, since creationist beliefs are not supported by empirical evidence, the scientific consensus is that any attempt to teach creationism as science should be rejected. |
History of Chad
Chad (; ), officially the Republic of Chad, is a landlocked country in Central Africa. It borders Libya to the north, Sudan to the east, the Central African Republic to the south, Cameroon and Nigeria to the southwest, and Niger to the west. Due to its distance from the sea and its largely desert climate, the country is sometimes referred to as the "Dead Heart of Africa".
Prehistory.
The territory now known as Chad possesses some of the richest archaeological sites in Africa. A hominid skull was found by Michel Brunet, that is more than 7 million years old, the oldest discovered anywhere in the world; it has been given the name "Sahelanthropus tchadensis". In 1996 Brunet unearthed a hominid jaw, which he named "Australopithecus bahrelghazali", unofficially dubbed Abel. It was dated using beryllium-based radiometric dating as living 3.6 million years ago.
During the 7th millennium BC, the northern half of Chad was part of a broad expanse of land, stretching from the Indus River in the east to the Atlantic Ocean in the west, in which ecological conditions favored early human settlement. Rock art of the "Round Head" style, found in the Ennedi region, has been dated to before the 7th millennium BC and, because of the tools with which the rocks were carved and the scenes they depict, may represent the oldest evidence in the Sahara of Neolithic industries. Many of the pottery-making and Neolithic activities in Ennedi date back further than any of those of the Nile Valley to the east.
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In the prehistoric period, Chad was much wetter than it is today, as evidenced by large game animals depicted in rock paintings in the Tibesti and Borkou regions.
Recent linguistic research suggests that all of Africa's major language groupings south of the Sahara Desert (except Khoisan, which is not considered a valid genetic grouping anyway), i.e. the Afro-Asiatic, Nilo-Saharan and Niger–Congo phyla, originated in prehistoric times in a narrow band between Lake Chad and the Nile Valley. The origins of Chad's peoples, however, remain unclear. Several of the proven archaeological sites have been only partially studied, and other sites of great potential have yet to be mapped.
Era of Empires (900–1900).
At the end of the 1st millennium, the formation of states began across central Chad in the sahelian zone between the desert and the savanna. For almost the next 1,000 years, these states, their relations with each other, and their effects on the peoples who lived in stateless societies along their peripheries dominated Chad's political history. Recent research suggests that indigenous Africans founded these states, not migrating Arabic-speaking groups, as was believed previously. Nonetheless, immigrants, Arabic-speaking or otherwise, played a significant role, along with Islam, in the formation and early evolution of these states.
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Most states began as kingdoms, in which the king was considered divine and endowed with temporal and spiritual powers. All states were militaristic (or they did not survive long), but none was able to expand far into southern Chad, where forests and the tsetse fly complicated the use of cavalry. Control over the trans-Saharan trade routes that passed through the region formed the economic basis of these kingdoms. Although many states rose and fell, the most important and durable of the empires were Kanem–Bornu, Baguirmi, and Ouaddai, according to most written sources (mainly court chronicles and writings of Arab traders and travelers).Chad – Era of Empires, A.D. 900–1900
Kanem–Bornu.
The Kanem Empire originated in the 9th century AD to the northeast of Lake Chad. Historians agree that the leaders of the new state were ancestors of the Kanembu people. Toward the end of the 11th century the Sayfawa king (or "mai", the title of the Sayfawa rulers) Hummay, converted to Islam. In the following century the Sayfawa rulers expanded southward into Kanem, where was to rise their first capital, Njimi. Kanem's expansion peaked during the long and energetic reign of Mai Dunama Dabbalemi (c. 1221–1259).
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By the end of the 14th century, internal struggles and external attacks had torn Kanem apart. Finally, around 1396 the Bulala invaders forced "Mai" Umar Idrismi to abandon Njimi and move the Kanembu people to Bornu on the western edge of Lake Chad. Over time, the intermarriage of the Kanembu and Bornu peoples created a new people and language, the Kanuri, and founded a new capital, Ngazargamu.
Kanem–Bornu peaked during the reign of the outstanding statesman "Mai" Idris Aluma (c. 1571–1603). Aluma is remembered for his military skills, administrative reforms, and Islamic piety. The administrative reforms and military brilliance of Aluma sustained the empire until the mid-17th century, when its power began to fade. By the early 19th century, Kanem–Bornu was clearly an empire in decline, and in 1808 Fulani warriors conquered Ngazargamu. Bornu survived, but the Sayfawa dynasty ended in 1846 and the Empire itself fell in 1893.
Baguirmi and Wadai.
The Kingdom of Baguirmi, located southeast of Kanem-Bornu, was founded in the late 15th or early 16th century, and adopted Islam in the reign of Abdullah IV (1568–1598). Baguirmi was in a tributary relationship with Kanem–Bornu at various points in the 17th and 18th centuries, then to Ouaddai in the 19th century. In 1893, Baguirmi sultan Abd ar Rahman Gwaranga surrendered the territory to France, and it became a French protectorate.
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The Wadai Sultanate (Ouaddai Kingdom), west of Kanem–Bornu, was established in the early 16th century by Tunjur rulers. In the 1630s, Abd al Karim invaded and established an Islamic sultanate. Among its most impactful rulers for the next three centuries were Muhammad Sabun, who controlled a new trade route to the north and established a currency during the early 19th century, and Muhammad Sharif, whose military campaigns in the mid 19th century fended off an assimilation attempt from Darfur, conquered Baguirmi, and successfully resisted French colonization. However, Ouaddai lost its independence to France after a war from 1909 to 1912.
Colonialism (1900–1940).
The French first invaded Chad in 1891, establishing their authority through military expeditions primarily against the Muslim kingdoms. The decisive colonial battle for Chad was fought on April 22, 1900, at Battle of Kousséri between forces of French Major Amédée-François Lamy and forces of the Sudanese warlord Rabih az-Zubayr. Both leaders were killed in the battle.
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In 1905, administrative responsibility for Chad was placed under a governor-general stationed at Brazzaville, capital of French Equatorial Africa (FEA). Chad did not have a separate colonial status until 1920, when it was placed under a lieutenant-governor stationed in Fort-Lamy (today N'Djamena).
Two fundamental themes dominated Chad's colonial experience with the French: an absence of policies designed to unify the territory and an exceptionally slow pace of modernization. In the French scale of priorities, the colony of Chad ranked near the bottom, and the French came to perceive Chad primarily as a source of raw cotton and untrained labour to be used in the more productive colonies to the south.
Throughout the colonial period, large areas of Chad were never governed effectively: in the huge BET Prefecture, the handful of French military administrators usually left the people alone, and in central Chad, French rule was only slightly more substantive. Truly speaking, France managed to govern effectively only the south. As it was full of resources of gold and aluminum so many countries tried it to colonise but French was successful
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Decolonization (1940–1960).
During World War II, Chad was the first French colony to rejoin the Allies (August 26, 1940), after the defeat of France by Germany. Under the administration of Félix Éboué, France's first black colonial governor, a military column, commanded by Colonel Philippe Leclerc de Hauteclocque, and including two battalions of Sara troops, moved north from N'Djamena (then Fort Lamy) to engage Axis forces in Libya, where, in partnership with the British Army's Long Range Desert Group, they captured Kufra. On January 21, 1942, N'Djamena was bombed by a German aircraft.
After the war ended, local parties started to develop in Chad. The first to be born was the radical Chadian Progressive Party (PPT) in February 1947, initially headed by Panamanian born Gabriel Lisette, but from 1959 headed by François Tombalbaye. The more conservative Chadian Democratic Union (UDT) was founded in November 1947 and represented French commercial interests and a bloc of traditional leaders composed primarily of Muslim and Ouaddaïan nobility. The confrontation between the PPT and UDT was more than simply ideological; it represented different regional identities, with the PPT representing the Christian and animist south and the UDT the Islamic north. In April 1952, the Bébalem massacre was carried out by the French authorities against farmers who protested the announced victory of the UDT in the local elections.
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The PPT won the May 1957 pre-independence elections thanks to a greatly expanded franchise, and Lisette led the government of the Territorial Assembly until he lost a confidence vote on February 11, 1959. After a referendum on territorial autonomy on September 28, 1958, French Equatorial Africa was dissolved, and its four constituent states – Gabon, Congo (Brazzaville), the Central African Republic, and Chad became autonomous members of the French Community from November 28, 1958. Following Lisette's fall in February 1959 the opposition leaders Gontchome Sahoulba and Ahmed Koulamallah could not form a stable government, so the PPT was again asked to form an administration – which it did under the leadership of François Tombalbaye on March 26, 1959. On July 12, 1960, France agreed to Chad becoming fully independent. On August 11, 1960, Chad became an independent country and François Tombalbaye became its first president.
Tombalbaye era (1960–1975).
One of the most prominent aspects of Tombalbaye's rule to prove itself was his authoritarianism and distrust of democracy. Already in January 1962 he banned all political parties except his own PPT, and started immediately concentrating all power in his own hands. His treatment of opponents, real or imagined, was extremely harsh, filling the prisons with thousands of political prisoners.
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Furthermore, he pursued constant discrimination against the central and northern regions of Chad, where the southern Chadian administrators came to be perceived as arrogant and incompetent. This resentment at last exploded in a tax revolt on September 2, 1965, in the Guéra Prefecture, causing 500 deaths. The year after saw the birth in Sudan of the National Liberation Front of Chad (FROLINAT), created to militarily oust Tombalbaye and the Southern dominance. It was the start of a bloody civil war.
Tombalbaye resorted to calling in French troops; while moderately successful, they were not fully able to quell the insurgency. Proving more fortunate was his choice to break with the French and seek friendly ties with Libyan Brotherly Leader Gaddafi, taking away the rebels' principal source of supplies.
But while he had reported some success against the rebels, Tombalbaye started behaving more and more irrationally and brutally, continuously eroding his consensus among the southern elites, which dominated all key positions in the army, the civil service and the ruling party. As a consequence on April 13, 1975, several units of N'Djamena's gendarmerie killed Tombalbaye during a coup.
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Military rule (1975–1978).
The coup d'état that terminated Tombalbaye's government received an enthusiastic response in N'Djamena. The southerner General Félix Malloum emerged early as the chairman of the new "junta".
The new military leaders were unable to retain for long the popularity that they had gained through their overthrow of Tombalbaye. Malloum proved himself unable to cope with the FROLINAT and at the end decided his only chance was in coopting some of the rebels: in 1978 he allied himself with the insurgent leader Hissène Habré, who entered the government as prime minister.
Civil war (1979–1982).
Internal dissent within the government led Prime Minister Habré to send his forces against Malloum's national army in the capital in February 1979. Malloum was ousted from the presidency, but the resulting civil war among the 11 emergent factions was so widespread that it rendered the central government largely irrelevant. At that point, other African governments decided to intervene.
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Habré era (1982–1990).
Libya's partial withdrawal to the Aozou Strip in northern Chad cleared the way for Habré's forces to enter N’Djamena in June. Covert, or not so covert CIA activities in Chad supported Habré seizing power, and counter Libyan influence and other socialist leaning elements throughout the 1980's. French troops and an OAU peacekeeping force of 3,500 Nigerian, Senegalese, and Zairian troops, partially funded by the United States were present, appearing to play a neutral role during the conflict between Chad and Libya.
Habré continued to face armed opposition on various fronts, and was brutal in his repression of suspected opponents, massacring and torturing many during his rule. In the summer of 1983, GUNT forces launched an offensive against government positions in northern and eastern Chad with heavy Libyan support. In response to Libya's direct intervention, French and Zairian forces intervened to defend Habré, pushing Libyan and rebel forces north of the 16th parallel. In September 1984, the French and the Libyan governments announced an agreement for the mutual withdrawal of their forces from Chad. By the end of the year, all French and Zairian troops were withdrawn. Libya did not honor the withdrawal accord, and its forces continued to occupy the northern third of Chad.
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Rebel commando groups (Codos) in southern Chad were broken up by government massacres in 1984. In 1985 Habré briefly reconciled with some of his opponents, including the Democratic Front of Chad (FDT) and the Coordinating Action Committee of the Democratic Revolutionary Council. Goukouni also began to rally toward Habré, and with his support Habré successfully expelled Libyan forces from most of Chadian territory. A cease-fire between Chad and Libya held from 1987 to 1988, and negotiations over the next several years led to the 1994 International Court of Justice decision granting Chad sovereignty over the Aouzou strip, effectively ending Libyan occupation. United States of America continued to support the Habré regime throughout its existence, militarily and economically.
Idriss Déby era (1990–2021).
Rise to power.
Rivalry between Hadjerai, Zaghawa and Gorane groups within the government grew in the late 1980s. In April 1989, Idriss Déby, one of Habré's leading generals and a Zaghawa, defected and fled to Darfur in Sudan, from which he mounted a Zaghawa-supported series of attacks on Habré (a Gorane). In December 1990, with Libyan assistance and no opposition from French troops stationed in Chad, Déby's forces successfully marched on N’Djamena. After 3 months of provisional government, Déby's Patriotic Salvation Movement (MPS) approved a national charter on February 28, 1991, with Déby as president.
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During the next two years, Déby faced at least two coup attempts. Government forces clashed violently with rebel forces, including the Movement for Democracy and Development, MDD, National Revival Committee for Peace and Democracy (CSNPD), Chadian National Front (FNT) and the Western Armed Forces (FAO), near Lake Chad and in southern regions of the country. Earlier French demands for the country to hold a National Conference resulted in the gathering of 750 delegates representing political parties (which were legalized in 1992), the government, trade unions and the army to discuss the creation of a pluralist democratic regime.
However, unrest continued, sparked in part by large-scale killings of civilians in southern Chad. The CSNPD, led by Kette Moise and other southern groups entered into a peace agreement with government forces in 1994, which later broke down. Two new groups, the Armed Forces for a Federal Republic (FARF) led by former Kette ally Laokein Barde and the Democratic Front for Renewal (FDR), and a reformulated MDD clashed with government forces from 1994 to 1995.
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Multiparty elections.
Talks with political opponents in early 1996 did not go well, but Déby announced his intent to hold presidential elections in June. Déby won the country's first multi-party presidential elections with support in the second round from opposition leader Kebzabo, defeating General Kamougue (leader of the 1975 coup against Tombalbaye). Déby's MPS party won 63 of 125 seats in the January 1997 legislative elections. International observers noted numerous serious irregularities in presidential and legislative election proceedings.
By mid-1997 the government signed peace deals with FARF and the MDD leadership and succeeded in cutting off the groups from their rear bases in the Central African Republic and Cameroon. Agreements also were struck with rebels from the National Front of Chad (FNT) and Movement for Social Justice and Democracy in October 1997. However, peace was short-lived, as FARF rebels clashed with government soldiers, finally surrendering to government forces in May 1998. Barde was killed in the fighting, as were hundreds of other southerners, most civilians.
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Since October 1998 Chadian Movement for Justice and Democracy (MDJT) rebels, led by Youssuf Togoimi until his death in September 2002, have skirmished with government troops in the Tibesti region, resulting in hundreds of civilian, government, and rebel casualties, but little ground won or lost. No active armed opposition has emerged in other parts of Chad, although Kette Moise, following senior postings at the Ministry of Interior, mounted a smallscale local operation near Moundou which was quickly and violently suppressed by government forces in late 2000.
Déby, in the mid-1990s, gradually restored basic functions of government and entered into agreements with the World Bank and IMF to carry out substantial economic reforms. Oil exploitation in the southern Doba region began in June 2000, with World Bank Board approval to finance a small portion of a project, the Chad-Cameroon Petroleum Development Project, aimed at transport of Chadian crude through a 1000-km buried pipeline through Cameroon to the Gulf of Guinea. The project established unique mechanisms for World Bank, private sector, government, and civil society collaboration to guarantee that future oil revenues benefit local populations and result in poverty alleviation. Success of the project depended on multiple monitoring efforts to ensure that all parties keep their commitments. These "unique" mechanisms for monitoring and revenue management have faced intense criticism from the beginning. Debt relief was accorded to Chad in May 2001.
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Déby won a flawed 63% first-round victory in May 2001 presidential elections after legislative elections were postponed until spring 2002. Having accused the government of fraud, six opposition leaders were arrested (twice) and one opposition party activist was killed following the announcement of election results. However, despite claims of government corruption, favoritism of Zaghawas, and abuses by the security forces, opposition party and labor union calls for general strikes and more active demonstrations against the government have been unsuccessful. Despite movement toward democratic reform, power remains in the hands of a northern ethnic oligarchy.
In 2003 Chad began receiving refugees from the Darfur region of western Sudan. More than 200,000 refugees fled the fighting between two rebel groups and government-supported militias known as Janjaweed. A number of border incidents led to the Chadian–Sudanese War.
Oil producing and military improvement.
Chad became an oil producer in 2003. To avoid resource curse and corruption, elaborate plans sponsored by World Bank were made. This plan ensured transparency in payments, as well as that 80% of money from oil exports would be spent on five priority development sectors, two most important of these being: education and healthcare. However money started getting diverted towards the military even before the civil war broke out. In 2006 when the civil war escalated, Chad abandoned previous economic plans sponsored by World Bank and added "national security" as priority development sector, money from this sector was used to improve the military. During the civil war, more than 600 million dollars were used to buy fighter jets, attack helicopters, and armored personnel carriers.
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Chad earned between 10 and 11 billion dollars from oil production, and estimated 4 billion dollars were invested in the army.
War in the east.
The war started on December 23, 2005, when the government of Chad declared a state of war with Sudan and called for the citizens of Chad to mobilize themselves against the "common enemy," which the Chadian government sees as the Rally for Democracy and Liberty (RDL) militants, Chadian rebels, backed by the Sudanese government, and Sudanese militiamen. Militants have attacked villages and towns in eastern Chad, stealing cattle, murdering citizens, and burning houses. Over 200,000 refugees from the Darfur region of northwestern Sudan currently claim asylum in eastern Chad. Chadian president Idriss Déby accuses Sudanese President Omar Hasan Ahmad al-Bashir of trying to "destabilize our country, to drive our people into misery, to create disorder and export the war from Darfur to Chad."
An attack on the Chadian town of Adre near the Sudanese border led to the deaths of either one hundred rebels, as every news source other than CNN has reported, or three hundred rebels. The Sudanese government was blamed for the attack, which was the second in the region in three days, but Sudanese foreign ministry spokesman Jamal Mohammed Ibrahim denies any Sudanese involvement, "We are not for any escalation with Chad. We technically deny involvement in Chadian internal affairs." This attack was the final straw that led to the declaration of war by Chad and the alleged deployment of the Chadian airforce into Sudanese airspace, which the Chadian government denies.
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An attack on N'Djamena was defeated on April 13, 2006, in the Battle of N'Djamena. The President on national radio stated that the situation was under control, but residents, diplomats and journalists reportedly heard shots of weapons fire.
On November 25, 2006, rebels captured the eastern town of Abeche, capital of the Ouaddaï Region and center for humanitarian aid to the Darfur region in Sudan. On the same day, a separate rebel group Rally of Democratic Forces had captured Biltine. On November 26, 2006, the Chadian government claimed to have recaptured both towns, although rebels still claimed control of Biltine. Government buildings and humanitarian aid offices in Abeche were said to have been looted. The Chadian government denied a warning issued by the French Embassy in N'Djamena that a group of rebels was making its way through the Batha Prefecture in central Chad. Chad insists that both rebel groups are supported by the Sudanese government.
International orphanage scandal.
Nearly 100 children at the center of an international scandal that left them stranded at an orphanage in remote eastern Chad returned home after nearly five months March 14, 2008. The 97 children were taken from their homes in October 2007 by a then-obscure French charity, Zoé's Ark, which claimed they were orphans from Sudan's war-torn Darfur region.
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Rebel attack on Ndjamena.
On Friday, February 1, 2008, rebels, an opposition alliance of leaders Mahamat Nouri, a former defense minister, and Timane Erdimi, a nephew of Idriss Déby who was his chief of staff, attacked the Chadian capital of Ndjamena – even surrounding the Presidential Palace. But Idris Deby with government troops fought back. French forces flew in ammunition for Chadian government troops but took no active part in the fighting. UN has said that up to 20,000 people left the region, taking refuge in nearby Cameroon and Nigeria. Hundreds of people were killed, mostly civilians. The rebels accuse Deby of corruption and embezzling millions in oil revenue. While many Chadians may share that assessment, the uprising appears to be a power struggle within the elite that has long controlled Chad. The French government believes that the opposition has regrouped east of the capital. Déby has blamed Sudan for the current unrest in Chad.
Regional interventionism.
During the Déby era Chad intervened in conflicts in Mali, Central African Republic, Niger and Nigeria.
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In 2013, Chad sent 2000 men from its military to help France in Operation Serval during the Mali War. Later in the same year Chad sent 850 troops to Central African Republic to help peacekeeping operation MISCA, those troops withdrew in April 2014 after allegations of human rights violations.
During the Boko Haram insurgency, Chad multiple times sent troops to assist the fight against Boko Haram in Niger and Nigeria.
In August 2018, rebel fighters of the Military Command Council for the Salvation of the Republic (CCMSR) attacked government forces in northern Chad. Chad experienced threats from jihadists fleeing the Libyan conflict. Chad had been an ally of the West in the fight against Islamist militants in West Africa.
In January 2019, after 47 years, Chad restored diplomatic relations with Israel. It was announced during a visit to N’Djamena by Israeli Prime Minister Benjamin Netanyahu.
Mahamat Déby era (2021–present).
In April 2021 Chad's army announced that President Idriss Déby had died of his injuries following clashes with rebels in the north of the country. Idriss Deby ruled the country for more than 30 years since 1990. It was also announced that a military council led by Déby's son, Mahamat Idriss Déby a 37-year-old four star general, will govern for the next 18 months. On May 23, 2024, Mahamat Idriss Déby was sworn in as President of Chad. He had won the disputed May 6 election outright, with 61 per cent of the vote. |
Geography of Chad
Chad is one of the 47 landlocked countries in the world and is located in North Central Africa, measuring , nearly twice the size of France and slightly more than three times the size of California. Most of its ethnically and linguistically diverse population lives in the south, with densities ranging from 54 persons per square kilometer in the Logone River basin to 0.1 persons in the northern B.E.T. (Borkou-Ennedi-Tibesti) desert region, which itself is larger than France. The capital city of N'Djaména, situated at the confluence of the Chari and Logone Rivers, is cosmopolitan in nature, with a current population in excess of 700,000 people.
Chad has four climatic zones. The northernmost Saharan zone averages less than of rainfall annually. The sparse human population is largely nomadic, with some livestock, mostly small ruminants and camels. The central Sahelian zone receives between rainfall and has vegetation ranging from grass/shrub steppe to thorny, open savanna. The southern zone, often referred to as the Sudan zone, receives between , with woodland savanna and deciduous forests for vegetation. Rainfall in the Guinea zone, located in Chad's southwestern tip, ranges between . In Chad forest cover is around 3% of the total land area, equivalent to 4,313,000 hectares (ha) of forest in 2020, down from 6,730,000 hectares (ha) in 1990. In 2020, naturally regenerating forest covered 4,293,000 hectares (ha) and planted forest covered 19,800 hectares (ha). For the year 2015, 100% of the forest area was reported to be under public ownership.
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The country's topography is generally flat, with the elevation gradually rising as one moves north and east away from Lake Chad. The highest point in Chad is Emi Koussi, a mountain that rises in the northern Tibesti Mountains. The Ennedi Plateau and the Ouaddaï highlands in the east complete the image of a gradually sloping basin, which descends towards Lake Chad. There are also central highlands in the Guera region rising to .
Lake Chad is the second largest lake in west Africa and is one of the most important wetlands on the continent. Home to 120 species of fish and at least that many species of birds, the lake has shrunk dramatically in the last four decades due to increased water usage from an expanding population and low rainfall. Bordered by Chad, Niger, Nigeria, and Cameroon, Lake Chad currently covers only 1,350 square kilometers, down from 25,000 square kilometers in 1963. The Chari and Logone Rivers, both of which originate in the Central African Republic and flow northward, provide most of the surface water entering Lake Chad. Chad is also next to Niger.
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Geographical placement.
Located in north-central Africa, Chad stretches for about 1,800 kilometers from its northernmost point to its southern boundary. Except in the far northwest and south, where its borders converge, Chad's average width is about 800 kilometers. Its area of 1,284,000 square kilometers is roughly equal to the combined areas of Idaho, Wyoming, Utah, Nevada, and Arizona. Chad's neighbors include Libya to the north, Niger and Nigeria to the west, Sudan to the east, Central African Republic to the south, and Cameroon to the southwest.
Chad exhibits two striking geographical characteristics. First, the country is landlocked. N'Djamena, the capital, is located more than 1,100 kilometers northeast of the Atlantic Ocean; Abéché, a major city in the east, lies 2,650 kilometers from the Red Sea; and Faya-Largeau, a much smaller but strategically important center in the north, is in the middle of the Sahara Desert, 1,550 kilometers from the Mediterranean Sea. These vast distances from the sea have had a profound impact on Chad's historical and contemporary development.
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The second noteworthy characteristic is that the country borders on very different parts of the African continent: North Africa, with its Islamic culture and economic orientation toward the Mediterranean Basin; and West Africa, with its diverse religions and cultures and its history of highly developed states and regional economies.
Chad also borders Northeast Africa, oriented toward the Nile Valley and the Red Sea region - and Central or Equatorial Africa, some of whose people have retained classical African religions while others have adopted Christianity, and whose economies were part of the great Congo River system. Although much of Chad's distinctiveness comes from this diversity of influences, since independence the diversity has also been an obstacle to the creation of a national identity.
Land.
Although Chadian society is economically, socially, and culturally fragmented, the country's geography is unified by the Lake Chad Basin. Once a huge inland sea (the Pale-Chadian Sea) whose only remnant is shallow Lake Chad, this vast depression extends west into Nigeria and Niger. The larger, northern portion of the basin is bounded within Chad by the Tibesti Mountains in the northwest, the Ennedi Plateau in the northeast, the Ouaddaï Highlands in the east along the border with Sudan, the Guéra Massif in central Chad, and the Mandara Mountains along Chad's southwestern border with Cameroon. The smaller, southern part of the basin falls almost exclusively in Chad. It is delimited in the north by the Guéra Massif, in the south by highlands 250 kilometers south of the border with Central African Republic, and in the southwest by the Mandara Mountains.
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Lake Chad, located in the southwestern part of the basin at an altitude of 282 meters, surprisingly does not mark the basin's lowest point; instead, this is found in the Bodele and Djourab regions in the north-central and northeastern parts of the country, respectively. This oddity arises because the great stationary dunes (ergs) of the Kanem region create a dam, preventing lake waters from flowing to the basin's lowest point. At various times in the past, and as late as the 1870s, the Bahr el Ghazal Depression, which extends from the northeastern part of the lake to the Djourab, acted as an overflow canal; since independence, climatic conditions have made overflows impossible.
North and northeast of Lake Chad, the basin extends for more than 800 kilometers, passing through regions characterized by great rolling dunes separated by very deep depressions. Although vegetation holds the dunes in place in the Kanem region, farther north they are bare and have a fluid, rippling character. From its low point in the Djourab, the basin then rises to the plateaus and peaks of the Tibesti Mountains in the north. The summit of this formation—as well as the highest point in the Sahara Desert—is Emi Koussi, a dormant volcano that reaches 3,414 meters above sea level.
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The basin's northeastern limit is the Ennedi Plateau, whose limestone bed rises in steps etched by erosion. East of the lake, the basin rises gradually to the Ouaddaï Highlands, which mark Chad's eastern border and also divide the Chad and Nile watersheds. These highland areas are part of the East Saharan montane xeric woodlands ecoregion.
Southeast of Lake Chad, the regular contours of the terrain are broken by the Guéra Massif, which divides the basin into its northern and southern parts. South of the lake lie the floodplains of the Chari and Logone rivers, much of which are inundated during the rainy season. Farther south, the basin floor slopes upward, forming a series of low sand and clay plateaus, called koros, which eventually climb to 615 meters above sea level. South of the Chadian border, the koros divide the Lake Chad Basin from the Ubangi-Zaire river system.
Water systems.
Permanent streams do not exist in northern or central Chad. Following infrequent rains in the Ennedi Plateau and Ouaddaï Highlands, water may flow through depressions called enneris and wadis. Often the result of flash floods, such streams usually dry out within a few days as the remaining puddles seep into the sandy clay soil. The most important of these streams is the Batha, which in the rainy season carries water west from the Ouaddaï Highlands and the Guéra Massif to Lake Fitri.
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Chad's major rivers are the Chari and the Logone and their tributaries, which flow from the southeast into Lake Chad. Both river systems rise in the highlands of Central African Republic and Cameroon, regions that receive more than 1,250 millimeters of rainfall annually. Fed by rivers of Central African Republic, as well as by the Bahr Salamat, Bahr Aouk, and Bahr Sara rivers of southeastern Chad, the Chari River is about 1,200 kilometers long. From its origins near the city of Sarh, the middle course of the Chari makes its way through swampy terrain; the lower Chari is joined by the Logone River near N'Djamena. The Chari's volume varies greatly, from 17 cubic meters per second during the dry season to 340 cubic meters per second during the wettest part of the year.
The Logone River is formed by tributaries flowing from Cameroon and Central African Republic. Both shorter and smaller in volume than the Chari, it flows northeast for 960 kilometers; its volume ranges from five to eighty-five cubic meters per second. At N'Djamena the Logone empties into the Chari, and the combined rivers flow together for thirty kilometers through a large delta and into Lake Chad. At the end of the rainy season in the fall, the river overflows its banks and creates a huge floodplain in the delta.
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The seventh largest lake in the world (and the fourth largest in Africa), Lake Chad is located in the sahelian zone, a region just south of the Sahara Desert. The Chari River contributes 95 percent of Lake Chad's water, an average annual volume of 40 billion cubic meters, 95% of which is lost to evaporation. The size of the lake is determined by rains in the southern highlands bordering the basin and by temperatures in the Sahel. Fluctuations in both cause the lake to change dramatically in size, from 9,800 square kilometers in the dry season to 25,500 at the end of the rainy season.
Lake Chad also changes greatly in size from one year to another. In 1870 its maximum area was 28,000 square kilometers. The measurement dropped to 12,700 in 1908. In the 1940s and 1950s, the lake remained small, but it grew again to 26,000 square kilometers in 1963. The droughts of the late 1960s, early 1970s, and mid-1980s caused Lake Chad to shrink once again, however. The only other lakes of importance in Chad are Lake Fitri, in Batha Prefecture, and Lake Iro, in the marshy southeast.
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Climate.
The Lake Chad Basin embraces a great range of tropical climates from north to south, although most of these climates tend to be dry. Apart from the far north, most regions are characterized by a cycle of alternating rainy and dry seasons. In any given year, the duration of each season is determined largely by the positions of two great air masses—a maritime mass over the Atlantic Ocean to the southwest and a much drier continental mass.
During the rainy season, winds from the southwest push the moister maritime system north over the African continent where it meets and slips under the continental mass along a front called the "intertropical convergence zone". At the height of the rainy season, the front may reach as far as Kanem Prefecture. By the middle of the dry season, the intertropical convergence zone moves south of Chad, taking the rain with it. This weather system contributes to the formation of three major regions of climate and vegetation.
Saharan region.
The Saharan region covers roughly the northern half of the country, including Borkou-Ennedi-Tibesti Prefecture along with the northern parts of Kanem, Batha, and Biltine prefectures. Much of this area receives only traces of rain during the entire year; at Faya-Largeau, for example, annual rainfall averages less than , and there are nearly 3800 hours of sunshine. Scattered small oases and occasional wells provide water for a few date palms or small plots of millet and garden crops.
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In much of the north, the average daily maximum temperature is about during January, the coolest month of the year, and about during May, the hottest month. On occasion, strong winds from the northeast produce violent sandstorms. In northern Biltine Prefecture, a region called the Mortcha plays a major role in animal husbandry. Dry for eight months of the year, it receives or more of rain, mostly during July and August.
A carpet of green springs from the desert during this brief wet season, attracting herders from throughout the region who come to pasture their cattle and camels. Because very few wells and springs have water throughout the year, the herders leave with the end of the rains, turning over the land to the antelopes, gazelles, and ostriches that can survive with little groundwater. Northern Chad averages over 3500 hours of sunlight per year, the south somewhat less.
Sahelian region.
The semiarid sahelian zone, or Sahel, forms a belt about wide that runs from Lac and Chari-Baguirmi prefectures eastward through Guéra, Ouaddaï, and northern Salamat prefectures to the Sudanese frontier. The climate in this transition zone between the desert and the southern sudanian zone is divided into a rainy season (from June to September) and a dry period (from October to May).
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In the northern Sahel, thorny shrubs and acacia trees grow wild, while date palms, cereals, and garden crops are raised in scattered oases. Outside these settlements, nomads tend their flocks during the rainy season, moving southward as forage and surface water disappear with the onset of the dry part of the year. The central Sahel is characterized by drought-resistant grasses and small woods. Rainfall is more abundant there than in the Saharan region. For example, N'Djamena records a maximum annual average rainfall of , while Ouaddaï Prefecture receives just a bit less.
During the hot season, in April and May, maximum temperatures frequently rise above . In the southern part of the Sahel, rainfall is sufficient to permit crop production on unirrigated land, and millet and sorghum are grown. Agriculture is also common in the marshlands east of Lake Chad and near swamps or wells. Many farmers in the region combine subsistence agriculture with the raising of cattle, sheep, goats, and poultry.
Sudanian region.
The humid "sudanian" zone includes the Sahel, the southern prefectures of Mayo-Kebbi, Tandjilé, Logone Occidental, Logone Oriental, Moyen-Chari, and southern Salamat. Between April and October, the rainy season brings between of precipitation. Temperatures are high throughout the year. Daytime readings in Moundou, the major city in the southwest, range from in the middle of the cool season in January to about in the hot months of March, April, and May.
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The sudanian region is predominantly East Sudanian savanna, or plains covered with a mixture of tropical or subtropical grasses and woodlands. The growth is lush during the rainy season but turns brown and dormant during the five-month dry season between November and March. Over a large part of the region, however, natural vegetation has yielded to agriculture.
2010 drought.
On 22 June, the temperature reached in Faya, breaking a record set in 1961 at the same location. Similar temperature rises were also reported in Niger, which began to enter a famine situation.
On 26 July the heat reached near-record levels over Chad and Niger.
Area.
Area:
<br>"total:"
1.284 million km2
<br>"land:"
1,259,200 km2
<br>"water:"
24,800 km2
Area — comparative:
Boundaries.
Land boundaries:
<br>"total:"
6,406 km
<br>"border countries:"
Cameroon 1,116 km, Central African Republic 1,556 km, Libya 1,050 km, Niger 1,196 km, Nigeria 85 km, Sudan 1,403 km
Coastline:
0 km (landlocked)
Maritime claims:
none (landlocked)
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Elevation extremes:
<br>"lowest point:"
Bodélé Depression 160 m
<br>"highest point:"
Emi Koussi 3,415 m
Land use and resources.
Natural resources:
petroleum, uranium, natron, kaolin, fish (Chari River, Logone River), gold, limestone, sand and gravel, salt
Land use:
<br>"arable land:"
3.89%
<br>"permanent crops:"
0.03%
<br>"other:"
96.08% (2012)
Irrigated land:
302.7 km2 (2003)
Total renewable water resources:
43 km3 (2011)
Freshwater withdrawal (domestic/industrial/agricultural):
<br>"total:"
0.88 km3/yr (12%/12%/76%)
<br>"per capita:"
84.81 m3/yr (2005)
Environmental issues.
Natural hazards:
hot, dry, dusty, Harmattan winds occur in north; periodic droughts; locust plagues
Environment - current issues:
inadequate supplies of potable water; improper waste disposal in rural areas contributes to soil and water pollution; desertification
Extreme points.
This is a list of the extreme points of Chad, the points that are farther north, south, east or west than any other location.
"*Note: technically Chad does not have an easternmost point, the easternmost section of the border being formed by the 24° of longitude" |
Demographics of Chad
The people of Chad speak more than 100 languages and divide themselves into many ethnic groups. However, language and ethnicity are not the same. Moreover, neither element can be tied to a particular physical type.
Although the possession of a common language shows that its speakers have lived together and have a common history, peoples also change languages. This is particularly so in Chad, where the openness of the terrain, marginal rainfall, frequent drought and famine, and low population densities have encouraged physical and linguistic mobility. Slave raids among non-Muslim peoples, internal slave trade, and exports of captives northward from the ninth to the twentieth centuries also have resulted in language changes.
Anthropologists view ethnicity as being more than genetics. Like language, ethnicity implies a shared heritage, partly economic, where people of the same ethnic group may share a livelihood, and partly social, taking the form of shared ways of doing things and organizing relations among individuals and groups. Ethnicity also involves a cultural component made up of shared values and a common worldview. Like language, ethnicity is not immutable. Shared ways of doing things change over time and alter a group's perception of its own identity.
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Not only do the social aspects of ethnic identity change but the biological composition (or gene pool) also may change over time. Although most ethnic groups emphasize intermarriage, people are often proscribed from seeking partners among close relatives—a prohibition that promotes biological variation. In all groups, the departure of some individuals or groups and the integration of others also changes the biological component.
The Chadian government has avoided official recognition of ethnicity. With the exception of a few surveys conducted shortly after independence, little data were available on this important aspect of Chadian society. Nonetheless, ethnic identity was a significant component of life in Chad.
The peoples of Chad carry significant ancestry from Eastern, Central, Western, and Northern Africa.
Chad's languages fall into ten major groups, each of which belongs to either the
Nilo-Saharan, Afro-Asiatic, or Niger–Congo language family. These represent three of the four major language families in Africa; only the Khoisan languages of southern Africa are not represented. The presence of such different languages suggests that the Lake Chad Basin may have been an important point of dispersal in ancient times.
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Population.
According to the total population was in , compared to only 2 429 000 in 1950. The proportion of children below the age of 15 in 2010 was 45.4%, 51.7% was between 15 and 65 years of age, while 2.9% was 65 years or the country is projected to have a population of 34 millions peoples in 2050 and 61 millions peoples in 2100
Vital statistics.
Registration of vital events is in Chad not complete. The Population Departement of the United Nations prepared the following estimates.
Source: UN DESA, World Population Prospects, 2022
Demographic and Health Surveys.
Total Fertility Rate (TFR) (Wanted Fertility Rate) and Crude Birth Rate (CBR):
Fertility data as of 2014-2015 (DHS Program):
Ethnic groups.
The peoples of Chad carry significant ancestry from Eastern, Central, Western, and Northern Africa.
Religion.
The separation of religion from social structure in Chad represents a false dichotomy, for they are perceived as two sides of the same coin. Three religious traditions coexist in Chad: traditional African religions, Islam, and Christianity. None is monolithic. The first tradition includes a variety of ancestor and/or place-oriented religions whose expression is highly specific. Islam, although characterized by an orthodox set of beliefs and observances, also is expressed in diverse ways. Christianity arrived in Chad much more recently with the arrival of Europeans. Its followers are divided into Roman Catholics and Protestants (including several denominations); as with Chadian Islam, Chadian Christianity retains aspects of pre-Christian religious belief.
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The number of followers of each tradition in Chad is unknown. Estimates made in 1962 suggested that 35 percent of Chadians practiced classical African religions, 55 percent were Muslims, and 10 percent were Christians. In the 1970s and 1980s, this distribution undoubtedly changed. Observers report that Islam has spread among the Hadjarai peoples and other non-Muslim populations of the Saharan and sahelian zones. However, the proportion of Muslims may have fallen, because the birthrate among the followers of traditional religions and Christians in southern Chad is thought to be higher than that among Muslims. In addition, the upheavals since the mid-1970s have resulted in the departure of some missionaries; whether or not Chadian Christians have been numerous enough and sufficiently organized to attract more converts since that time is unknown.
References.
Attribution: |
Politics of Chad
The politics of Chad take place in a framework of a semi-presidential republic, whereby the President of Chad is the head of state and the prime minister is the head of government. Executive power is exercised by the government. Legislative power is vested in both the government and parliament. Chad is one of the most corrupt countries in the world.
In May 2013, security forces in Chad foiled a coup against the President Idriss Deby that had been in preparation for several months. In April 2021, President Déby was injured by the rebel group Front Pour l'Alternance et La Concorde au Tchad (FACT). He succumbed to his injuries on April 20, 2021. His presidency was taken by his family member Mahamat Déby in April 2021. This resulted in both the National Assembly and Chadian Government being dissolved and replaced with a Transitional Military Council.
The National Transitional Council will oversee the transition to democracy. On 23 May 2024, Mahamat Idriss Déby was sworn in as President of Chad. He had won the disputed 6 May election outright, with 61 per cent of the vote.
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Executive branch.
Chad's executive branch is headed by the President and dominates the Chadian political system. Following the military overthrow of Hissène Habré in December 1990, Idriss Déby won the presidential elections in 1996 and 2001. The constitutional basis for the government is the 1996 constitution, under which the president was limited to two terms of office until Déby had that provision repealed in 2005. The president has the power to appoint the Council of State (or cabinet), and exercises considerable influence over appointments of judges, generals, provincial officials and heads of Chad's parastatal firms. In cases of grave and immediate threat, the president, in consultation with the National Assembly President and Council of State, may declare a state of emergency. Most of the key advisors for former president Déby were members of the Zaghawa clan, although some southern and opposition personalities were represented in his government.
Legislative branch.
According to the 1996 constitution, the National Assembly deputies are elected by universal suffrage for 4-year terms. The Assembly holds regular sessions twice a year, starting in March and October, and can hold special sessions as necessary and called by the prime minister. Deputies elect a president of the National Assembly every 2 years. Assembly deputies or members of the executive branch may introduce legislation; once passed by the Assembly, the president must take action to either sign or reject the law within 15 days. The National Assembly must approve the prime minister's plan of government and may force the prime minister to resign through a majority vote of no-confidence. However, if the National Assembly rejects the executive branch's program twice in one year, the president may disband the Assembly and call for new legislative elections. In practice, the president exercises considerable influence over the National Assembly through the MPS party structure.
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Judicial branch.
Despite the constitution's guarantee of judicial independence from the executive branch, the president names most key judicial officials. The Supreme Court is made up of a chief justice, named by the president, and 15 councilors chosen by the president and National Assembly; appointments are for life. The Constitutional Council, with nine judges elected to 9-year terms, has the power to review all legislation, treaties and international agreements prior to their adoption. The constitution recognizes customary and traditional law in locales where it is recognized and to the extent it does not interfere with public order or constitutional guarantees of equality for all citizens.
International organization participation.
ACCT,
ACP,
AfDB,
AU,
BDEAC,
CEMAC,
FAO,
FZ,
G-77,
IBRD,
ICAO,
ICCt,
ICFTU,
ICRM,
IDA,
IDB,
IFAD,
IFC,
IFRCS,
ILO,
IMF,
Interpol,
IOC,
ITU,
MIGA,
NAM,
OIC,
ONUB,
OPCW,
UN,
UNCTAD,
UNESCO,
UNIDO,
UNOCI,
UPU,
WCL,
WHO,
WIPO,
WMO,
WToO,
WTrO
2021 government shakeup.
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On 20 April 2021, following the death of longtime Chad President Idriss Déby, the Military of Chad released a statement confirming that both the Government of Chad and the nation's National Assembly had been dissolved and that a Transitional Military Council led by Déby's son Mahamat would lead the nation for at least 18 months. Among the 40-member transitional government were nine women including Lydie Beassemda, Fatime Goukouni Weddeye and Isabelle Housna Kassire.
Following protests on 14 May 2022, the authorities in Chad detained several members of civil society organizations. The protests were organized in N’Djamena, and other cities across the country by Chadian civil society organizations, united under the coalition Wakit Tamma. |
Economy of Chad
The economy of Chad suffers from the landlocked country's geographic remoteness, drought, lack of infrastructure, and political turmoil. About 80% of the population depends on subsistence agriculture, including livestock herding. Of Africa's Francophone countries, Chad benefited least from the 50% devaluation of their currencies in January 1994. Financial aid from the World Bank, the African Development Bank, and other sources is directed mainly at improving agriculture, especially livestock production. Because of a lack of financing, the development of oil fields near Doba, originally due to finish in 2000, was delayed until 2003. It was finally developed and is now operated by ExxonMobil. Regarding gross domestic product, Chad ranks 147th globally with $11.051 billion as of 2018.
Agriculture.
Chad produced in 2023:
In addition to smaller productions of other agricultural products.
Macro-economic trend.
The following table shows the leading economic indicators from 1980 to 2024.
Other statistics.
GDP:
purchasing power parity – $28.62 billion (2017 est.)
GDP – real growth rate:
-3.1% (2017 est.)
GDP – per capita:
$2,300 (2017 est.)
Gross national saving:
15.5% of GDP (2017 est.)
GDP – composition by sector:
"agriculture:"
52.3% (2017 est.)
"industry:"
14.7% (2017 est.)
"services:"
33.1% (2017 est.)
Population below poverty line::
46.7% (2011 est.)
Distribution of family income – Gini index:
43.3 (2011 est.)
Inflation rate (consumer prices):
-0.9% (2017 est.)
Labor force:
5.654 million (2017 est.)
Labor force – by occupation:
agriculture 80%, industry and services 20% (2006 est.)
Budget:
"revenues:"
1.337 billion (2017 est.)
"expenditures:"
1.481 billion (2017 est.)
Budget surplus (+) or deficit (-):
-1.5% (of GDP) (2017 est.)
Public debt:
52.5% of GDP (2017 est.)
Industries:
oil, cotton textiles, brewing, natron (sodium carbonate), soap, cigarettes, construction materials
Industrial production growth rate:
-4% (2017 est.)
electrification: total population: 4% (2013)
electrification: urban areas: 14% (2013)
electrification: rural areas: 1% (2013)
Electricity – production:
224.3 million kWh (2016 est.)
Electricity – production by source:
"fossil fuel:" |
~98%
"hydro:"
0%
"nuclear:"
0%
"other renewable:" |
~3% (2017)
Electricity – consumption:
208.6 million kWh (2016 est.)
Electricity – exports:
0 kWh (2016 est.)
Electricity – imports:
0 kWh (2016 est.)
Agriculture – products:
cotton, sorghum, millet, peanuts, sesame, corn, rice, potatoes, onions, cassava (manioc, tapioca), cattle, sheep, goats, camels
Exports:
$2.464 billion (2017 est.)
Exports – commodities:
oil, livestock, cotton, sesame, gum arabic, shea butter
Exports – partners:
US 38.7%, China 16.6%, Netherlands 15.7%, UAE 12.2%, India 6.3% (2017)
Imports:
$2.16 billion (2017 est.)
Imports – commodities:
machinery and transportation equipment, industrial goods, foodstuffs, textiles
Imports – partners:
China 19.9%, Cameroon 17.2%, France 17%, US 5.4%, India 4.9%, Senegal 4.5% (2017)
Debt – external:
$1.724 billion (31 December 2017 est.)
Reserves of foreign exchange and gold:
$22.9 million (31 December 2017 est.) |
Telecommunications in Chad
Telecommunications in Chad include radio, television, fixed and mobile telephones, and the Internet.
Radio and television.
Radio stations:
Radios:
1.7 million (1997).
Television stations:
Television sets:
10,000 (1997).
Radio is the most important medium of mass communication. State-run Radiodiffusion Nationale Tchadienne operates national and regional radio stations. Around a dozen private radio stations are on the air, despite high licensing fees, some run by religious or other non-profit groups. The BBC World Service (FM 90.6) and Radio France Internationale (RFI) broadcast in the capital, N'Djamena. The only television station, Tele Tchad, is state-owned.
State control of many broadcasting outlets allows few dissenting views. Journalists are harassed and attacked. On rare occasions journalists are warned in writing by the High Council for Communication to produce more "responsible" journalism or face fines. Some journalists and publishers practice self-censorship. On 10 October 2012, the High Council on Communications issued a formal warning to La Voix du Paysan, claiming that the station's live broadcast on 30 September incited the public to "insurrection against the government." The station had broadcast a sermon by a bishop who criticized the government for allegedly failing to use oil wealth to benefit the region.
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Telephones.
Calling code: +235
International call prefix: 00
Main lines:
Mobile cellular:
Telephone system: inadequate system of radiotelephone communication stations with high costs and low telephone density; fixed-line connections for less than 1 per 100 persons coupled with mobile-cellular subscribership base of only about 35 per 100 persons (2011).
Satellite earth stations: 1 Intelsat (Atlantic Ocean) (2011).
Internet.
Top-level domain: .td
Internet users:
Fixed broadband: 18,000 subscriptions, 132nd in the world; 0.2% of the population, 161st in the world (2012).
Wireless broadband: Unknown (2012).
Internet hosts:
IPv4: 4,096 addresses allocated, less than 0.05% of the world total, 0.4 addresses per 1000 people (2012).
Internet censorship and surveillance.
There are no government restrictions on access to the Internet or credible reports that the government monitors e-mail or Internet chat rooms. However, in September 2023 the government has banned Starlink on the country's territory. Illegal use, sale or purchase is punishable by imprisonment or penalty from 100 000 000 to 200 000 000 francs CFA (around 152 000 - 304 000 €).
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The constitution provides for freedom of opinion, expression, and press, but the government does not always respect these rights. Private individuals are generally free to criticize the government without reprisal, but reporters and publishers risk harassment from authorities when publishing critical articles. The 2010 media law abolished prison sentences for defamation and insult, but prohibits "inciting racial, ethnic, or religious hatred," which is punishable by one to two years in prison and a fine of one to three million CFA francs ($2,000 to $6,000). |
Transport in Chad
Transport infrastructure within Chad is generally poor, especially in the north and east of the country. River transport is limited to the south-west corner. As of 2011 Chad had no railways though two lines are planned - from the capital to the Sudanese and Cameroonian borders during the wet season, especially in the southern half of the country. In the north, roads are merely tracks across the desert and land mines continue to present a danger. Draft animals (horses, donkeys and camels) remain important in much of the country.
Fuel supplies can be erratic, even in the south-west of the country, and are expensive. Elsewhere they are practically non-existent.
Highways.
Three trans-African automobile routes pass through Chad:
As at 2018 Chad had a total of 44,000 km of roads of which approximately 260 km are paved. Some, but not all of the roads in the capital N'Djamena are paved. Outside of N'Djamena there is one paved road which runs from Massakory in the north, through N'Djamena and then south, through the cities of Guélengdeng, Bongor, Kélo and Moundou, with a short spur leading in the direction of Kousseri, Cameroon, near N'Djamena. Expansion of the road towards Cameroon through Pala and Léré is reportedly in the preparatory stages.
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