Relevant bibliographies by topics / African civilization

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'African civilization'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "African civilization"

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Tseggai, Isaac. "African Civilization." Dialogue and Universalism 22, no. 2 (2012): 75–87. http://dx.doi.org/10.5840/du201222228.

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Kane, Ousmane. "ARABIC SOURCES AND THE SEARCH FOR A NEW HISTORIOGRAPHY IN IBADAN IN THE 1960s." Africa 86, no. 2 (April 6, 2016): 344–46. http://dx.doi.org/10.1017/s0001972016000097.

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According to the late Ali Mazrui, modern Africa is the product of a triple civilizational legacy: African, Arabo-Islamic, and Western (Mazrui 1986). Each civilization left Africa with bodies of knowledge rooted in particular epistemologies and transmitted in written and/or oral form. In the first half of the twentieth century, what became known as the colonial library (Mudimbe 1988: x) had provided the sources and conceptual apparatus for studying African history, but from the mid-twentieth century onwards, nationalist intellectuals sought to deconstruct European colonial intellectual hegemony through the search for alternative sources and interpretations of African history. Notable among these intellectuals is Cheikh Anta Diop, whose work highlighted the close connections between Egypt and the rest of the continent to claim Ancient Egypt's historical legacy for the continent. Nigeria's first university – University College Ibadan, which later became the University of Ibadan – provided a forum for talented Africans and Europeans to pursue the project of decolonizing African history. Jeremiah Arowosegbe's survey provides insights into the rise and decline of academic commitment in the African continent, with particular reference to South Africa and Nigeria.
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Slavíček, Jan. "S. P. Huntington’s Civilizations Twenty-Five Years On." Central European Journal of International and Security Studies 14, no. 02 (June 30, 2020): 53–85. http://dx.doi.org/10.51870/cejiss.a140203.

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The study is based on the concept of Huntington's civilizations. They were used as a methodological basis for an analysis of the changes in their geopolitical power between 1995–2020 with the following conclusions: 1) The large population growth of 1995-2020 has been driven primarily by African, Islamic and Hindu civilizations, 2) Economically, the unquestionable superiority of Western civilization has remained, although its share has declined. A large economic growth has been mainly seen in the Confucian and Hindu civilizations, 3) Of the core countries, the USA, Russia, and China match the status of superpowers, while for India it seems to be only a matter of time, 4) Most of the civilizations are economically highly compact and their compactness has increased over the last 25 years (except of African civilization) and 5) The Western, Hindu and Latin-American civilizations are politically highly compact. Conversely, the African, Islamic, Orthodox and Confucian civilizations show low cohesion. The Muslim civilization is the least compact – politically as well as economically. 6. The superpowers (United States, China, Russia and India) will remain or become the most important players in the multipolar world of the 21<sup>st</sup> century. However, it is a question whether the most important issue will be the relations of the Western and non-Western world or the mutual relations among the other three (actual or rising) superpowers.
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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.

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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.
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Haron, Muhammed. "International Symposium on Islamic Civilization in Southern Africa." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 143–45. http://dx.doi.org/10.35632/ajis.v24i4.1527.

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AwqafSA (www.awqafSA.org.za), a South African Muslim NGO, has beenin constant contact with IRCICA (the Islamic Research Centre for IslamicHistory, Art and Culture: www3.ircica.org), an affiliate of the Organization ofthe Islamic Conference, for several years regarding possible cooperation. On18 April 2005, this contact culminated in Halit Eren’s (director-general, IRCICA)meeting with a few organizations and their representatives regarding theforthcoming “International Symposium on Islamic Civilization in SouthernAfrica,” scheduled for the following year. AwqafSA and IRCICA, aware ofthe fact that very little research has been done on Islam in southern Africa,have strongly advocated holding a symposium to bring scholars, researchers,and stakeholders together to share their thoughts on their respective countriesand communities. At this meeting, it was agreed that AwqafSA would be thelocal host in partnership with IRCICA and that the University of Johannesburgwould be the third partner in this important historical venture.The symposium took place between 1-3 September 2006 at theUniversity of Johannesburg. A few months earlier, on 28 June 2006 to beexact, Ebrahim Rasool (premier, Western Cape Province) formally launchedthe symposium at Leeuwenhof, his official residence. In his short speech, hestressed the multicultural nature of South African society and the importanceof holding such a symposium in the country, a symposium that will allowparticipants – particularly South Africans – to do some “rainbow gazing”and critically assess their position within South Africa. The premier was alsoone of the keynote speakers at the symposium. Essop Pahad (minister,Office of the President) connected the symposium proceedings to the AfricanRenaissance process as well as to the significant Timbuktu Project(www.timbuktufoundation.org; www.timbuktuheritage.org) spearheaded byShamil Jeppie (the University of Cape Town). He also touched upon newevidence of the influence of Islam in the Limpopo Valley, northern SouthAfrica. In his concluding remarks, he emphatically rejected Huntington’s“clash of civilizations” thesis ...
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DOAN, NATALIA. "THE 1860 JAPANESE EMBASSY AND THE ANTEBELLUM AFRICAN AMERICAN PRESS." Historical Journal 62, no. 4 (March 28, 2019): 997–1020. http://dx.doi.org/10.1017/s0018246x19000050.

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AbstractThe 1860 Japanese embassy inspired within the antebellum African American press an imagined solidarity that subverted American state hierarchies of ‘civilization’ and race. The bodies of the Japanese ambassadors, physically incongruous with American understandings of non-white masculinity, became a centre of cultural contention upon their presence as sophisticated and powerful men on American soil. The African American and abolitionist press, reimagining Japan and the Japanese, reframed racial prejudice as an experience in solidarity, to prove further the equality of all men, and assert African American membership to the worlds of civility and ‘civilization’. The acceptance of the Japanese gave African Americans a new lens through which to present their quest for racial equality and recognition as citizens of American ‘civilization’. This imagined transnational solidarity reveals Japan's influence in the United States as African American publications developed an imagined racial solidarity with Japanese agents of ‘civilization’ long before initiatives of ‘civilization and enlightenment’ appeared on Japan's diplomatic agenda. Examining the writings of non-state actors traditionally excluded from early historical narratives of US–Japan diplomacy reveals an imagined transnational solidarity occurring within and because of an oppressive racial hierarchy, as well as a Japanese influence on antebellum African American intellectual history.
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CHACHAGE, C. S. L. "British Rule and African Civilization in Tanganyika." Journal of Historical Sociology 1, no. 2 (June 1988): 199–223. http://dx.doi.org/10.1111/j.1467-6443.1988.tb00010.x.

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Tuchscherer, Konrad, and C. Magbaily Fyle. "Introduction to the History of African Civilization: Precolonial Africa, Vol. I." International Journal of African Historical Studies 34, no. 2 (2001): 457. http://dx.doi.org/10.2307/3097520.

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Harris, Paul W. "Racial Identity and the Civilizing Mission: Double-Consciousness at the 1895 Congress on Africa." Religion and American Culture: A Journal of Interpretation 18, no. 2 (2008): 145–76. http://dx.doi.org/10.1525/rac.2008.18.2.145.

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AbstractThe Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affirmed the need for “civilizing” influences as an indispensable element for racial progress, they also envisioned a reinvigorated racial identity and a shared racial destiny emerging through the interactions of black missionaries and Africans. In particular, the most thoughtful participants in the Congress anticipated the forging of a black civilization that combined the unique gifts of their race with the progressive dynamics of Christian culture. These ideas parallel and likely influenced W. E. B. Du Bois's concept of double-consciousness. At a time when the missionary movement provided the most important source of awareness about Africa among African Americans, it is possible to discern in the proceedings of the Congress on Africa the glimmerings of a new pan-African consciousness that was destined to have a profound effect on African American intellectual life in the twentieth century.
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Mubiala, Mutoy. "African States and the promotion of humanitarian principles." International Review of the Red Cross 29, no. 269 (April 1989): 93–110. http://dx.doi.org/10.1017/s0020860400072375.

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It is well known that African societies are shaped by custom and tradition. African thought, deeply imbued with humanism, has given birth to concepts and practices that place these societies among the world's humanitarian civilizations. With the advent of the colonial era and the establishment of institutions based on foreign values, the manifestations of African ideas was put into abeyance. Subsequent independence, while giving African States the opportunity to participate alongside other nations in constructing a universal civilization, paradoxically brought the continent face to face with a dilemma in regard to economic, political, social and cultural matters: the choice between the wholesale adoption of foreign, particularly European, models, or a radical return to ancestral traditions. However, humanitarian concerns are among the few that can—and should—transcend such Manichean considerations.
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Dissertations / Theses on the topic "African civilization"

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McLaren, Kristin. ""African barbarism" and "Anglo-Saxon civilization": The mythic foundations of school segregation and African-Canadian resistance in Canada West." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29237.

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The legend of the Underground Railroad and the ideal of Canada as a promised land for African-American fugitive slaves have been pervasive in the Canadian imagination. In the mid-nineteenth century, myths describing British Canada West as a moral exemplar and guarantor of equal rights to all provided a sense of transcendent meaning and orientation to citizens of British and African heritage. British-Canadian school promoters hoped to lay the foundations of an ideal British society in the emerging public school system. The main proponent of this system, Egerton Ryerson, boasted of the merits of a Christian and moral education provided to all Canadians without discrimination. However, African Canadians were largely excluded from public education in Canada West, or forced into segregation, a practice that was against the spirit of egalitarian British laws. British-Canadian mythologies that called for the protection of Anglo-Saxon racial purity allowed for the introduction of this practice of school segregation. In response, many African-Canadian leaders called upon Canadian society to live up to its egalitarian ideals and promoted integration. This work examines dominant discourses that presented the British-Canadian people as a culturally pure group, unchanged by their historical environment, and contrasts these mythologies with African-Canadian mythologies that reflected the culturally diverse nature of Canadian society and emphasized the potential for human transformation in mid-nineteenth century Canada West.
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Matthews, Sally Joanne. "The African Renaissance as a response to dominant Western political discourses on Africa : a critical assessment." Diss., Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-05302007-162640.

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Whitaker, Jamie L. ""Hark from the tomb" : the culture history and archaeology of African-American cemeteries." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371679.

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Archaeological material from early African-American cemeteries can yield a vast amount of information. Grave goods are evidence that certain West African burial traditions persisted over the years. Moreover, bioarchaeological data provides knowledge regarding health conditions, lifeways, and labor environments. Overall, these populations were under severe physical stress and average ages of death were young. Findings indicate that African folk beliefs persisted for a long period of time and were widespread in both the North and South of the United States and correspond to historical and ethnohistorical accounts. This is evidenced by the similar types of grave goods found in various cemeteries. Cemeteries from both the Northeast and Southeast are examined as proof that health and cultural trends were widespread throughout the continental United States.
Department of Anthropology
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KATENDE, VIOLA. "DEAD END : The European Movement and Disappearance of Local Traditional African Clothing Designs, Styles, and Cultural Meaning. An Exchange of Cultural Identity." Thesis, Högskolan i Borås, Institutionen Textilhögskolan, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hb:diva-17997.

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This thesis aims at showcasing the movement of African cultural meaning from Africa to Europe by Europeans in their involvement in the African slave trade as well as the colonization of Africa, which was the imprisonment of the African cultural expression as well as a limitation of its development and further production. The thesis also addresses one of the reason for the global circulation of the European culture, which is the search and achievement of absolute power and control over the minds of its conquests in order to become a dominant culture. Note, however that the act of becoming a dominant culture stem from the European cultural persuasion of the dominance of its culture by its self and not a reflection of epistemological and ontological superiority. Note also that in claiming to be a dominant culture, the European culture is in reality only in control of its conquests, which are cultures whose nature is to its full knowledge, and whose meaning it distributes upon will and purpose. Therefore, the movement of African cultural values, norms and beliefs to Europe and the Euro‐Atlantic world, implies that the ideas from which the European fashion system´s inspiration is founded, are in essence not only European derived. This conclusion is based on a critical analysis of the nature of the European culture and its authentic self, a self that produces European culture.
Program: Textilt management, fashion management
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Queiroz, Vitor 1983. "Olha só, ô meu tambú, como chora o candongueiro = as estrelas e os toques da tradição no jongo de Guaratinguetá e Campinas (SP)." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279299.

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Orientador: Robert Wayne Andrew Slenes
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-18T18:38:12Z (GMT). No. of bitstreams: 1 Queiroz_Vitor_M.pdf: 12796623 bytes, checksum: e78a2ae8d3f1bfeba623ecd21adc166a (MD5) Previous issue date: 2011
Resumo: Através de entrevistas, da análise de parte da bibliografia disponível sobre o jongo e da escuta de sua própria música nos últimos anos, este trabalho pretende discutir os conceitos de mudança e permanência históricas ao enfocar algumas das questões identitárias e políticas envolvidas nos cantos e toques dos jongueiros de Campinas e de Guaratinguetá - SP
Abstract: Through interviews, a bibliographical analysis and a careful hearing of jongo music in the last six or seven years this study intends to discuss historical change and perdurance. Songs and drum beats from Campinas and Guaratinguetá, São Paulo counties, will be used, as well, as a source for studying the politics of identity among their practicioners and their respective communities
Mestrado
Historia Social
Mestre em História
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Gimenez, Amoros Luis. "Haul Music : transnationalism and musical performance in the Saharaui refugee camps of Tindouf, Algeria." Thesis, Rhodes University, 2012. http://hdl.handle.net/10962/d1002302.

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The thesis presents ethnographic data and musical analysis (in the form of transcriptions) of Haul music which is the music style performed by Bedouin societies in Trab el Bidan region (Mauritania, Western Sahara, northern Mali, southern Algeria and northern Morocco). It is based on field research undertaken in Algeria in 2004-05 in the refugee camps of Tindouf, Algeria, where Saharaui people (a Bedouin society)live in exile. This research is unique and original as Haul has not, until now, been explored in depth by any scholar. My research on Haul reveals that the changes in Saharaui music in the refugee camps of Tindouf reflect changes in the musical traditions of Bedouin societies as whole; changes that can be traced to the revolution which occurred in Western Sahara in 1975, and changes that are a result of the migrations and life in exile that followed. I argue that these changes occurred due to the transnational experiences undergone by Saharaui people in their forced exile (caused by the Moroccan state) from their homeland in Western Sahara to Algeria. Further, I assert that the invocation of memory in Bedouin musical styles is evidence of past musical practices being retained in contemporary Haul performance, although other musical changes are similarly in progress.
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Reed, Milan. "The Human Color: Rooting Black Ideology in Human Rights, a Historical Analysis of a Political Identity." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/103.

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In the 20th century the relationship between African-Americans and Africa grew into a prominent subject in the lives and perspectives of people who claim Africanheritage because almost every facet of American life distinguished people based on skin color. The prevailing discourse of the day said that the way a person looked was deeply to who they were.1 People with dark skin were associated with Africa, and the notion of this connection has survived to this day. Scholars such as Molefi Kete Asante point to cultural retentions as evidence of the enduring connection between African-Americans and Africa, while any person could look to the shade of their skin as an indication of their African origins. In either case, something seems to always hearken back to Africa. However, in this modern world there is a gap between Africans and African Americans: African-Americans have achieved some great milestones in terms of liberty and equality, while many people living on the African continent still suffer poverty, political disenfranchisement, and precluded liberties. African-Americans have made great strides in dealing with these problems at home, but it is clear that they are on the whole better off than their African counterparts. The lectures and writings of W.E.B. Dubois, Malcolm X, and Kwame Nkrumah reveal that the linkages between African-Americans and Africans are political in nature and therefore do not rest solely on connections of culture or color, but on the shared struggle to achieve the unalienable rights guaranteed to all people.
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Torrubia, Rafael. "Culture from the midnight hour : a critical reassessment of the black power movement in twentieth century America." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1884.

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The thesis seeks to develop a more sophisticated view of the black power movement in twentieth century America by analysing the movement’s cultural legacy. The rise, maturation and decline of black power as a political force had a significant impact on American culture, black and white, yet to be substantively analysed. The thesis argues that while the black power movement was not exclusively cultural it was essentially cultural. It was a revolt in and of culture that was manifested in a variety of forms, with black and white culture providing an index to the black and white world view. This independent black culture base provided cohesion to a movement otherwise severely lacking focus and structural support for the movement’s political and economic endeavours. Each chapter in the PhD acts as a step toward understanding black power as an adaptive cultural term which served to connect and illuminate the differing ideological orientations of movement supporters and explores the implications of this. In this manner, it becomes possible to conceptualise the black power movement as something beyond a cacophony of voices which achieved few tangible gains for African-Americans and to move the discussion beyond traditional historiographical perspectives which focus upon the politics and violence of the movement. Viewing the movement from a cultural perspective places language, folk culture, film, sport, religion and the literary and performing arts in a central historical context which served to spread black power philosophy further than political invective. By demonstrating how culture served to broaden the appeal and facilitate the acceptance of black power tenets it is possible to argue that the use of cultural forms of advocation to advance black power ideologies contributed significantly to making the movement a lasting influence in American culture – one whose impact could be discerned long after its exclusively political agenda had disintegrated.
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Du, Plessis Lizanne. "The culture and environmental ethic of the Pokot people of Laikipia, Kenya." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/182.

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Morton, Anne Caroline. "The place of classical civilization in the school curriculum." Thesis, Rhodes University, 1985. http://hdl.handle.net/10962/d1001444.

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Classical Studies, as a subject, has not been seriously presented in many schools until fairly recently. Britain initiated the introduction of Classical Studies to the school curriculum in 1974, and interest has continued to grow steadily in other countries like America, New Zealand, Australia and Canada. This thesis was started on the assumption that this entirely new subject could be introduced into the curriculum for standard six and seven pupils at South African schools, for reasons which will be given later. As work continued on the thesis, the 1985 syllabus for Latin lent it further impetus. Some of the implications of the new Latin syllabus will be considered in the conclusion (Introduction, p. 6)
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Books on the topic "African civilization"

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Jackson, John G. Introduction to African civilizations. Secaucus, N.J: Citadel Press, 1995.

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Jackson, John G. Introduction to African civilizations. Secaucus, N.J: Carol Publishing Group, 1990.

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Gadzekpo, Seth Kordzo. History of African civilizations. Accra: Goldsmith Publishing & Stationery, 2011.

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Dictionary of Portuguese-African civilization. London, UK: Hans Zell Publishers, 1995.

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Nuñez, Benjamin. Dictionary of Portuguese-African civilization. London: Hans Zell, 1995.

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Núnez, Benjamin. Dictionary of Portuguese-African civilization. London: Hans Zell, 1996.

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Núñez, Benjamín. Dictionary of Portuguese-African civilization. London: Hans Zell Publishers, 1995.

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Emanemua, A. B. Early African civilization to 1500 A.D. Benin City, Nigeria: Tide Publishers, 2004.

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The re-birth of African civilization. Hampton, Va: U.B. & U.S. Communications Systems, 1993.

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Biereenu-Nnabugwu, Makodi. Africa in the march of civilization: An outline of African heritage. Enugu, Nigeria: Centre for Research and Propagation of African Heritage and Development, 2005.

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Book chapters on the topic "African civilization"

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Asante, Molefi Kete. "The Elements of Early African Civilization." In The History of Africa, 39–48. 3rd edition. | New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315168166-7.

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Jenkins, Paul. "Image of the City in Mozambique: Civilization, Parasite, Engine of Growth or Place of Opportunity?" In African Urban Economies, 107–30. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230523012_4.

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Nawangwe, Barnabas. "Africa’s Destiny and Higher Education Transformation." In The Promise of Higher Education, 215–19. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-67245-4_33.

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AbstractAfrica, the cradle of mankind and civilization, presents the best example of a people falling from the most culturally and technologically advanced society to the most backward and marginalized. While other ancient civilizations like China, Babylon, and India either transformed and survived or persisted in the case of China, the Egyptian civilization was destroyed and was never to recover. The University of Sankore at Timbuktu, established in the 13th century and recognized by many scholars as one of the oldest universities on earth, is testimony to the advancement in scholarship that Africa had attained before any other civilization. But that is all history. Instead, Africa remains the most marginalized continent, viewed by many as a hopeless sleeping giant without any hope for awakening and moving forward as part of a modern global society.
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Garraway, Doris L. "Black Athena in Haiti: Universal History, Colonization, and the African Origins of Civilization in Postrevolutionary Haitian Writing." In Enlightened Colonialism, 287–308. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54280-5_14.

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Asante, Molefi Kete. "Africa and the Beginning of Civilization." In The History of Africa, 15–30. 3rd edition. | New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315168166-5.

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Gladkiy, Yuri, Viacheslav Sukhorukov, and Svetlana Kornekova. "Modern African Regionalism in Civilizational Measurement." In Springer Geography, 91–103. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-58263-0_8.

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Mirmotahari, Emad. "“Men with Civilizations but Without Countries”." In Islam in the Eastern African Novel, 97–121. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119291_5.

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Abegaz, Berhanu. "The Tributary-Civilizational State." In Advances in African Economic, Social and Political Development, 31–53. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75780-3_2.

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Shih, Chih-yu. "Harmonious Racism: China’s Civilizational Soft Power in Africa." In Sinicizing International Relations, 33–39. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137289452_3.

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Carmody, Pádraig. "The Rise of Non-Governmental Organizations and the Civilization of Neoliberalism?" In Neoliberalism, Civil Society and Security in Africa, 11–30. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230598386_2.

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Conference papers on the topic "African civilization"

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Naydenova, Natalia, and Oksana Aleksandrova. "TEACHING HISTORY AND CIVILIZATION OF FRANCOPHONE AFRICA THROUGH LITERARY TEXTS." In 13th International Technology, Education and Development Conference. IATED, 2019. http://dx.doi.org/10.21125/inted.2019.0866.

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