Journal articles: '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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Mazrui, Alamin. "The Indian Experience as a Swahili Mirror in Colonial Mombasa." African and Asian Studies 16, no. 1-2 (March 16, 2017): 167–87. http://dx.doi.org/10.1163/15692108-12341376.

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People of Indian descent had long interacted with the Swahili of East Africa. This interrelationship became particularly momentous during British colonial rule that gave additional impetus to Indian migration to East Africa. In time East Africa, in general, and Mombasa, Kenya’s second largest city, in particular, became home to significant populations of Indian settler communities. Motivated by an immigrant psychology and relatively privileged status under colonial rule, Indian immigrants took full advantage of the opportunities to become remarkably successful socially and economically. Local inhabitants were fully aware of the success of Indian immigrants of East Africa, and for some of them, the Indian record became a yard stick for their own successes and failures. Among these was Sheikh Al-Amin bin Ali Mazrui (1891-1947), famed for his reformist ideas about East African Islam. Using his Swahili periodical, Swahifa, he tried to galvanize members of Swahili-Muslim community towards the goal of community uplift by drawing on the experiences of East African Indians as a way of referring them back to some of the fundamentals of a progressive Islamic civilization in matters of the economy, education, and cultural preservation. In this sense, the East African Indian “mirror” became an important means of propagating Sheikh Al-Amin’s agenda of an alternative modernity rooted in Islamic civilization.

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Wright, Laurence. "Culture and civilization in south Africa: Some questions about the ‘African renaissance'." English Academy Review 16, no. 1 (December 1999): 60–74. http://dx.doi.org/10.1080/10131752.1999.10384457.

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Shaffer, Brian W. ""Rebarbarizing Civilization": Conrad's African Fiction and Spencerian Sociology." PMLA 108, no. 1 (January 1993): 45. http://dx.doi.org/10.2307/462851.

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Okafor, Victor Oguejiofor. "Toward an Africological Pedagogical Approach To African Civilization." Journal of Black Studies 27, no. 3 (January 1997): 299–317. http://dx.doi.org/10.1177/002193479702700301.

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Palabıyık, Mustafa Serdar. "Ottoman travelers' perceptions of Africa in the Late Ottoman Empire (1860-1922): A discussion of civilization, colonialism and race." New Perspectives on Turkey 46 (2012): 187–212. http://dx.doi.org/10.1017/s0896634600001552.

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AbstractThe Ottoman encounter with European colonialism over their African territories during the nineteenth century contributed to a renewed interest in Africa and its inhabitants. This resulted in several official and non-official travels to this continent at the end of which the travelers published their memoirs. This article intends to analyze Ottoman perceptions of Africa in the late nineteenth and early twentieth century by drawing upon Ottoman travelogues. It concludes that the travelers established paradoxical accounts regarding the implications of European colonialism for Africa and the ethnic taxonomy of the African people. They perceived European colonialism as a civilizing mechanism on the one hand, and treated it as the most significant reason of African “backwardness” on the other. Similarly, while they criticized the European colonial discourse based on the superiority of the white race over others, they established similar ethnic taxonomies establishing hierarchies among African tribes.

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Diadji, Iba Ndiaye. "From “Life-Water” to “Death-Water” or On the Foundations of African Artistic Creation from Yesterday to Tomorrow." Leonardo 36, no. 4 (August 2003): 273–77. http://dx.doi.org/10.1162/002409403322258600.

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The question of water crosses all African cultures—water as the critical factor for a happy life (life-water) or water mastered as a source of malediction (death-water). The aquatic nature of such a civilization appears then as the foundation of shapes and contents of African artistic expression. An analysis of various forms of creation shows that, without a lucid understanding of the power of water in the constitution of Africa's identity, it is impossible to interpret correctly African art from yesterday to tomorrow.

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Yengibaryan, R. V. "Mass and uncontrolled immigration as a threat to the civil, legal and civilizational stability in Western European countries and Russia." Journal of Law and Administration 15, no. 3 (December 2, 2019): 3–9. http://dx.doi.org/10.24833/2073-8420-2019-3-52-3-9.

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Introduction. Following the collapse, or rather self-liquidation, of the Soviet Union-USSR world events began to develop at a kaleidoscopic speed. Europe, Russia and the United States ceased to be central actors in global politics. Huge civilization countries such as China, India and the African continent broke into global politics with ever-increasing power. The united bloc of Islamic countries began to make aggressive claims to the entire world community, and especially to the countries of Christian civilization. And the most important and unexpected thing is that the peoples, nations, communities everywhere began to return to their civilizational, religious and spiritual roots.Materials and methods. Various methods such as comparative law, systemic, logical analysis and other methods were used in writing this article.The results of the study. The attempt to globalize the world by the socio-political criterion “capitalism socialism” failed. The world community, or rather its political, economic and intellectual elite, was given a clear message: ideologies of all kinds communism, fascism, nationalism, socialism eventually undergo transformation, split into sub streams and practically disappear, but the world religions and civilizations remain.Discussion and conclusion. The world globalized spontaneously and naturally, with financial, economic, political and technological dimensions playing the major role. At the same time globalization laid the foundation of new contradictions among countries that enjoy different social, economic levels of development and belong to various civilizations. Moreover, the interests of civilizations living in different time dimensions began to clash, like Islam that lives in 1441 and other countries that have been living in the 21st century for the second decade. The ideology of multiculturalism both in Western Europe and in the USA turned out to be unrealizable in practice, just like the communist ideology that has sunk into oblivion.

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Targowski, Andrew. "From Data to Wisdom in the Global and Civilizational Context." International Journal of Knowledge-Based Organizations 4, no. 3 (July 2014): 56–70. http://dx.doi.org/10.4018/ijkbo.2014070105.

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The purpose of this study is to define what is information, mainly in terms of cognition units, and also find out its other perspectives and images. Once information is understood, then it is possible to define its role in wisdom development in general and in civilization. First information will be defined in terms of several perspectives. Secondly information will be defined in term of its images. The basic concept of information is in the cognitive perspective which recognizes cognition units. Among these units are perceived: data, information, concept, knowledge, and wisdom. Some global and civilizational impact upon the concept of wisdom is evaluated. Finally, the model of comprehensive wisdom is defined. Wisdom is defined in terms of the evolution of minds, from Basic Mind and Whole Mind, through Global Mind to Universal Mind. In conclusion, the wisdom of these minds is defined for each of eight current civilizations: Western, Eastern, Chinese, Japanese, Buddhist, Islamic, Hindu, and African.

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JONES, JEANNETTE EILEEN. "“The Negro's Peculiar Work”: Jim Crow and Black Discourses on US Empire, Race, and the African Question, 1877–1900." Journal of American Studies 52, no. 2 (May 2018): 330–57. http://dx.doi.org/10.1017/s0021875817001931.

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In 1887, T. Thomas Fortune published an editorial, “The Negro's Peculiar Work,” in the black newspaper theNew York Freeman, wherein he reflected on a recent keynote speech delivered by Reverend J. C. Price on 3 January in Columbia, South Carolina, to commemorate Emancipation Day. Price, a member of the Zion Wesley Institute of the AME Zion Church, hailed from North Carolina and his denomination considered him to be “the most popular and eloquent Negro of the present generation.” On the occasion meant to reflect on the meaning of the Emancipation Proclamation (which went into effect on 1 January 1863) for present-day African Americans, Price turned his gaze away from the US towards Africa. In his speech “The American Negro, His Future, and His Peculiar Work” Price declared that African Americans had a duty to redeem Africans and help them take back their continent from the Europeans who had partitioned it in 1884–85. He railed,The whites found gold, diamonds, and other riches in Africa. Why should not the Negro? Africa is their country. They should claim it: they should go to Africa, civilize those Negroes, raise them morally, and by education show them how to obtain wealth which is in their own country, and take the grand continent as their own.Price's “Black Man's Burden” projected American blacks as agents of capitalism, civilization, and Christianity in Africa. Moreover, Price suggested that African American suffering under slavery, failed Reconstruction, and Jim Crow placed them in a unique position to combat imperialism. He was not alone in seeing parallels between the conditions of “Negroes” on both sides of the Atlantic. Many African Americans, Afro-Canadians, and West Indians saw imperialism in Africa as operating according to Jim Crow logic: white Europeans would subordinate and segregate Africans, while economically exploiting their labor to bring wealth to Europe.

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McCall, Daniel F., and John Middleton. "The World of the Swahili: An African Mercantile Civilization." International Journal of African Historical Studies 26, no. 1 (1993): 225. http://dx.doi.org/10.2307/219215.

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Eastman, Carol M., and John Middleton. "The World of the Swahili: An African Mercantile Civilization." African Studies Review 36, no. 2 (September 1993): 151. http://dx.doi.org/10.2307/524760.

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Nurse, Derek, and John Middleton. "The World of the Swahili: An African Mercantile Civilization." American Historical Review 99, no. 3 (June 1994): 949. http://dx.doi.org/10.2307/2167889.

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Swartz, Marc J., and John Middleton. "The World of the Swahili: An African Mercantile Civilization." Man 29, no. 1 (March 1994): 245. http://dx.doi.org/10.2307/2803579.

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ANDREEVA, L. A. "Migration Flows of the “Southern” Christians from the Countries of Tropical Africa to Secular Europe at the Beginning of the 21st Century: The Meeting of “Northern” and “Southern” Christianity." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 206–18. http://dx.doi.org/10.23932/2542-0240-2018-11-4-206-218.

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In the 21st century we observe revolutionary changes that happen under the influence of globalization. These changes have covered the whole world. On the one hand, they manifest as a rapid shift of the centre of Christianity from the countries of so-called “global North” to the countries of so-called “global South”. On the other hand, they manifest as migration flows of “Southern” Christians from the countries of Tropical Africa to Europe that bring some archaization not only to modern European Christianity but to secular European civilization itself. This paper presents results of the analysis which has shown that modern European values are secular, and European Christianity is rapidly transforming into culture. In comparison to European values, the values of African Christianity have a genuine religious ground, and the society in countries of the Tropical Africa is traditional and being dominated by community values. Therefore, we can conclude that the “Northern” and the “Southern” Christianity exist in different temporal dimensions from the civilizational point of view. We can make a certain prediction that the meeting of “Southern” and “Northern” Christianity in the environment of modern European civilizational code alien to African Christianity will bring lots of challenges to the both branches of Christianity. In the foreseeable future, the issue of mass migration of “Southern” Christians from the countries of Tropical Africa will not be less acute than extensively discussed Islamization of Europe, although both of these issues have similar origin, namely the Renaissance of archaic in Europe brought about by migration flows.

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Salem, Ahmed Ali. "Localizing Islam in the West." American Journal of Islamic Social Sciences 33, no. 3 (July 1, 2016): 44–60. http://dx.doi.org/10.35632/ajiss.v33i3.253.

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Ali Mazrui attempted to correct many misunderstandings of Islam in the West and demonstrate its closeness to and impact upon western civilization in several ways. For example, Islam is a fellow monotheistic religion, has preserved and added to the Greco-Roman legacy, preceded mercantilism and capitalism in hailing free trade and hard work, and modeled the western view of a tripartite world in the second half of the twentieth century. Mazrui's interest in studying Islam was originally part of his general exploration of postcolonial Africa. Although trained in mainstream political science, which emphasizes materialism, he quickly realized that culture is a powerful key to understanding politics. From this cultural optic, Mazrui began to interpretatively revive Islam as a powerful factor in African politics and highlight its values as capable of improving African conditions. His most celebrated work, namely, the 1986 television series "Africa: The Triple Heritage," was in part a call to reconsider Islam as a major foundation of African societies. His cultural studies helped him gain new constituencies among the larger Muslim community and then go global. His global studies upheld Islam against both Marxism and racism, which helped him escape the narrowness of Afro-centrism and broaden his concept of pan-Africanism to include not only sub-Saharan Africans and their Arab neighbors to the north, but also the Arab neighbors to the east and diasporic Africans as well. In this paper, I use many of Mazrui's publications that discuss various Islamic issues in Africa, the West, and globally.

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Lane, Paul. "African archaeology today." Antiquity 75, no. 290 (December 2001): 793–96. http://dx.doi.org/10.1017/s0003598x00089298.

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For most archaeologists across the globe, mention of Africa in the context of archaeological research will probably bring to mind the important discoveries of early stone tools and hominid remains in eastern and southern Africa, the spectacular stone-walled enclosures and other structures at Great Zimbabwe, and images of ‘tribal’ culture, subsistence practices, artefacts and housing that, to some Western eyes at least, can seem reminiscent of a more distant non-African past. For some, the architectural and artistic splendours of Egyptian civilization may also form part of this image of archaeology on the continent, although for complex geopolitical, historical and academic reasons the study of Egyptian archaeology, in all but a few instances, continues to be regarded as distinct from that of the rest of Africa. While accepting that the preceding sentences are something of a caricature of the non-Africanist’s understanding and perception of the work of archaeologists on the continent, and that general introductory texts on archaeological methods and theory nowadays give wider coverage of African case-studies than was the case even a decade ago (e.g. Renfrew & Bahn 1991; Fagan 1995), the level of awareness of the breadth of African archaeology, current discoveries and research issues, as well as the many problems that practitioners and managers face on a daily basis, remains abysmally low.

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Haron, Muhammed. "Second International Congress on Islamic Civilization in Southern Africa." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 150–54. http://dx.doi.org/10.35632/ajis.v33i3.931.

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In 2006 the first International Congress of Islamic Civilization in SouthernAfrica was hosted by AwqafSA (www.awqafsa. org.za) and IRCICA (Centrefor Islamic History, Art, and Culture www.ircica.org) at the University of Johannesburg.IRCICA, the prime mover and funder of this and similar conferencesand congresses worldwide, has been actively promoting these platformsto bring academics, scholars, researchers, and other stakeholders together tohighlight research outputs and findings that reflect upon the status and positionof Muslim minorities worldwide. Since Southern African Muslim communitiesform an integral part of Africa’s Muslims, it decided to host a follow-upevent in the region.IRCICA once again teamed up with AwqafSA, which had been in closecontact with IRCICA since the 2003 Uganda “Islamic Civlization in EastAfrica” conference. For this congress, AwqafSA partnered with the InternationalPeace College of South Africa (IPSA) and the University of KwaZulu-Natal (UKZN). It also teamed up with ITV, Radio Al-Ansaar, and the MinaraChamber of Commerce. Since UKZN was the main academic partner, thecongress was held from March 4-6, 2016, at the Senate Chambers of UKZN’sWestville campus.The organizers’ objectives for the congress were to (a) increase people’sknowledge of the history and heritage of Southern Africa’s Muslims, (b)strengthen cooperation among Muslim and African nations and their peoplesby producing and disseminating Islamic and cultural knowledge, and (c) offera forum for the true understanding of Islamic culture in the world.Donal McCracken (acting dean of research, College of Humanities) officiallywelcomed the delegates. Following his opening remarks, the audienceheard from the representatives of the Congress Organizing Committee.Zeinoul Cajee (CEO, AwqafSA), Halit Eren (director-general, IRCICA), andShaykh Ighsaan Taliep (IPSA). Eren underscored the importance of these ...

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Okafor, Victor Oguejiofor. "Diop and the African Origin of Civilization An Afrocentric Analysis." Journal of Black Studies 22, no. 2 (December 1991): 252–68. http://dx.doi.org/10.1177/002193479102200207.

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CURTIS, JESSE. "“Will the Jungle Take Over?” National Review and the Defense of Western Civilization in the Era of Civil Rights and African Decolonization." Journal of American Studies 53, no. 4 (May 9, 2018): 997–1023. http://dx.doi.org/10.1017/s0021875818000488.

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During the 1950s and 1960s, conservative intellectuals in the United States described African decolonization and the civil rights movement as symptoms of a global threat to white, Western civilization. In the most influential conservative journal of the period, National Review, writers such as William F. Buckley grouped these events together as dangerous contributors to civilizational decline. In the crucible of transnational black revolt, some conservative intellectuals embraced scientific racism in the 1960s. These often-ignored features of conservative intellectual thought provided space for white supremacist ideals to continue to ferment on the American right into the twenty-first century.

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ADHIKARI, MOHAMED. "‘THE PRODUCT OF CIVILIZATION IN ITS MOST REPELLENT MANIFESTATION’: AMBIGUITIES IN THE RACIAL PERCEPTIONS OF THE APO (AFRICAN POLITICAL ORGANIZATION), 1909–23." Journal of African History 38, no. 2 (July 1997): 283–300. http://dx.doi.org/10.1017/s0021853796006949.

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Historical writing on the coloured community of South Africa has tended to accept coloured identity as given and to portray it as fixed. The failure to take cognizance of the fluidity of coloured self-definition and the ambiguities inherent to the process has resulted in South African historiography presenting an over-simplified image of the phenomenon. The problem stems partly from an almost exclusive focus on coloured protest politics which has had the effect of exaggerating the resistance of coloureds to white supremacism and largely ignoring their accommodation with the South African racial system. Furthermore, little consideration has been given to the role that coloured people themselves have played in the making of their own identity or to the manner in which this process of self-definition shaped political consciousness. This is particularly true of analyses of the period following the inauguration of the Union of South Africa in 1910, a time when the legitimacy of coloured identity was not in any way questioned within the coloured community and when coloured protest politics was dominated by one body, the African Political Organization (APO).

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Luyaluka, Kiatezua Lubanzadio. "Theological Proofs of the Kinship of Ancient Egypt With South-Saharan Africa Rather Than Eastern and Western Civilizations." Journal of Black Studies 50, no. 1 (October 25, 2018): 87–105. http://dx.doi.org/10.1177/0021934718808299.

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This article deals with the issue of the kinship of ancient Egyptian civilization with the neighboring ones. To the melanin-level proof offered by Cheikh Anta Diop and Obenga’s evidence of the linguistic relatedness of Kemet to the south-Saharan Africa, this article adds a theological proof. The article shows that the Eastern and Western epistemic paradigms brought by Persians and Greeks was destructive to the scientific nature of the religion ancient Egypt shared with Sumer and primitive Christianity; while, as seen through Kôngo religion which is demonstrated to be the continuation of kemetic religion, the epistemic paradigm of African traditional culture nurtures this religion. Therefore, the natural theological kinship of ancient Egypt is with south-Saharan African rather than with Asia and Europe.

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Thornton, John K., and Benjamin Nunez. "Dictionary of Portuguese-African Civilization. Volume I: From Discovery to Independence." International Journal of African Historical Studies 29, no. 3 (1997): 651. http://dx.doi.org/10.2307/221396.

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Azevedo, Mario J., and Benajmin Nunez. "Dictionary of Portuguese-African Civilization. Volume 1: From Discovery to Independence." African Studies Review 40, no. 1 (April 1997): 181. http://dx.doi.org/10.2307/525053.

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Wilson, Thomas H. ": The World of the Swahili: An African Mercantile Civilization . John Middleton." American Anthropologist 95, no. 3 (September 1993): 776–77. http://dx.doi.org/10.1525/aa.1993.95.3.02a00680.

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ROBINSON, R. A. H. "Dictionary of Portuguese-African Civilization, Volume 1: From Discovery to Independence." African Affairs 96, no. 382 (January 1, 1997): 124–25. http://dx.doi.org/10.1093/oxfordjournals.afraf.a007801.

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LAVIOLETTE, ADRIA. "The World of the Swahili: An African Mercantile Civilization . JOHN MIDDLETON." American Ethnologist 21, no. 4 (November 1994): 976–77. http://dx.doi.org/10.1525/ae.1994.21.4.02a00900.

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Osita Agbu, Professor, and Dr Samson Akpati Nzeribe. "Urbanization and Security in Africa: A Technological Perspective." Sumerianz Journal of Business Management and Marketing, no. 310 (October 15, 2020): 148–53. http://dx.doi.org/10.47752/sjbmm.310.148.153.

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Urbanization as a phenomenon has been evolving since man began his existence on planet earth. It has evolved from hamlets of the primitive era of civilization, through village clusters, micro-cities, cities to urban centers. The dynamics of change has been constant in the evolutionary trend of civilization, and of the growth of cities. The only deviation in the narrative of globalization and urbanization is that the developed cities of western world have always served as the case studies. This could be attributed to the fact that the West for example, laid better technological foundations that helped in the realization of their city development plans. The catch-up game has been the order of the day with African countries and cities. In examining the effects of a globalized and urbanized world, and its attendant security implications in Africa, this chapter, as a point of departure focuses on the technological dimension of this problem.

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Sassi, Jonathan. "Africans in the Quaker image: Anthony Benezet, African travel narratives, and revolutionary-era antislavery." Journal of Early Modern History 10, no. 1 (2006): 95–130. http://dx.doi.org/10.1163/157006506777525511.

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AbstractThis article compares Anthony Benezet's influential 1771 antislavery tract, Some Historical Account of Guinea, with the sources from which he gleaned his information about Africa and the slave trade, the narratives published by European travelers to West Africa. Benezet, a Philadelphia Quaker and humanitarian reformer, cited the travel literature in order to portray Africa as an abundant land of decent people. He thereby refuted the apology that cast the slave trade as a beneficial transfer of people from a land of barbarism and death to regions of civilization and Christianity. However, Benezet employed the travel narratives selectively, suppressing contradictory evidence as well as controversial material that could have been used to construct an alternative depiction of African humanity. Nonetheless, Benezet's research shaped the subsequent debate over the slave trade and slavery, as antislavery writers incorporated his depiction into their rhetorical arsenal and proslavery defenders searched for a rebuttal.

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Mulahi, Samiha. "North Africa in Russian Travelers Perception: Algeria, Tunisia, Egypt in Russian Travelogues." Polylinguality and Transcultural Practices 17, no. 4 (December 15, 2020): 505–13. http://dx.doi.org/10.22363/2618-897x-2020-17-4-505-513.

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The article is devoted to the analysis of Russian travelers ideas about North African countries (Algeria, Tunisia, Egypt) in the period from the end of the XIX century to the beginning of the XX century. The paper considers the perception of this geographical area by Russian travelers in literary travelogues. North Africa in the designated period of time was considered not only as the cradle of ancient and great civilization, but also as a Europeanized, modernized territory of the Arab area. The travelogues analyzed in the article make it possible to distinguish in them two different cultural pictures of the world - North Africa and the picture of the world of Western Europe reflected in it.

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Farrar, Tarikhu. "When African Kings Became “Chiefs” Some Transformations in European Perceptions of West African Civilization, c. 1450–1800." Journal of Black Studies 23, no. 2 (December 1992): 258–78. http://dx.doi.org/10.1177/002193479202300209.

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Becker, Derick. "The New Legitimacy and International Legitimation: Civilization and South African Foreign Policy." Foreign Policy Analysis 6, no. 2 (April 2010): 133–46. http://dx.doi.org/10.1111/j.1743-8594.2010.00105.x.

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Herlin, Susan, Broadhead, and Benjamin Nunez. "Dictionary of Portuguese-African Civilization. Volume II: from Ancient Kings to Presidents." International Journal of African Historical Studies 31, no. 1 (1998): 211. http://dx.doi.org/10.2307/220946.

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Koonar, Catherine. "“Christianity, Commerce and Civilization”: Child Labor and the Basel Mission in Colonial Ghana, 1855–1914." International Labor and Working-Class History 86 (2014): 72–88. http://dx.doi.org/10.1017/s0147547914000106.

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AbstractFocusing specifically on colonial Ghana between 1855 and 1914, this article aims to situate the history of child labor in colonial Africa within the larger historiography of African labor history. Relying primarily on the records of the Basel Mission, this article complicates the narrative of labor history by studying how the mission acquired and sustained the labor of children and youth at various mission stations as part of the greater “missionary project.” This article argues that childhood in colonial Ghana can be viewed as a site of contestation between the competing interests of patriarchy, race, and colonial and missionary authority, in which the labor of children was used to achieve a larger degree of control and influence in the region.

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Osiri, J. Kalu. "Igbo management philosophy: a key for success in Africa." Journal of Management History 26, no. 3 (February 29, 2020): 295–314. http://dx.doi.org/10.1108/jmh-10-2019-0067.

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Purpose This paper aims to present the Igbo management philosophy as having the potential to bring about success in Africa and propose a framework that comprises a set of values and three key institutions: the marketplace, the family and the apprenticeship system. The paper shows that effective leaders are servant-leaders who sacrifice for others. Design/methodology/approach This paper relied on earlier and contemporary peer-reviewed, news media and books. These materials offered insight into what Igbos believed, how they behaved and how they historically organized their lives. Materials authored by both African and non-African authors were considered. Findings The researcher concluded that Igbos developed a management system based on a philosophy that is African, which is different from the Western system. A framework for the Igbo management philosophy is derived from complex interactions of values and institutions in Igbo societies. The researcher finds that a set of values, particularly, the value of sacrifice, is crucial for ensuring effective business leadership. Originality/value Western influence on management has persisted. However, with the economic rise of China, Asian philosophical thought has taken a more center stage in academic management scholarship. Even though human civilization occurred in Africa, it is perplexing that African management systems are not mainstream. There has been research on indigenous African systems and African management philosophy in general. Previous scholarship has also explored the Igbo culture as a whole and their apprenticeship system; however, to the best of the author’s knowledge, this is the first time a framework for an Igbo management philosophy is proposed.

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Rassool, Ciraj, and Leslie Witz. "The 1952 Jan Van Riebeeck Tercentenary Festival: Constructing and Contesting Public National History in South Africa." Journal of African History 34, no. 3 (November 1993): 447–68. http://dx.doi.org/10.1017/s0021853700033752.

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For all approaches to the South African past the icon of Jan Van Riebeeck looms large. Perspectives supportive of the political project of white domination created and perpetuate the icon as the bearer of civilization to the sub-continent and its source of history. Opponents of racial oppression have portrayed Van Riebeeck as public (history) enemy number one of the South African national past. Van Riebeeck remains the figure around which South Africa's history is made and contested.But this has not always been the case. Indeed up until the 1950s, Van Riebeeck appeared only in passing in school history texts, and the day of his landing at the Cape was barely commemorated. From the 1950s, however, Van Riebeeck acquired centre stage in South Africa's public history. This was not the result of an Afrikaner Nationalist conspiracy but arose out of an attempt to create a settler nationalist ideology. The means to achieve this was a massive celebration throughout the country of the 300th anniversary of Van Riebeeck's landing. Here was an attempt to display the growing power of the apartheid state and to assert its confidence.A large festival fair and imaginative historical pageants were pivotal events in establishing the paradigm of a national history and constituting its key elements. The political project of the apartheid state was justified in the festival fair through the juxtaposition of ‘civilization’ and economic progress with ‘primitiveness’ and social ‘backwardness’. The historical pageant in the streets of Cape Town presented a version of South Africa's past that legitimated settler rule.Just as the Van Riebeeck tercentenary afforded the white ruling bloc an opportunity to construct an ideological hegemony, it was grasped by the Non-European Unity Movement and the African National Congress to launch political campaigns. Through the public mediums of the resistance press and the mass meeting these organizations presented a counter-history of South Africa. These oppositional forms were an integral part of the making of the festival and the Van Riebeeck icon. In the conflict which played itself out in 1952 there was a remarkable consensus about the meaning of Van Riebeeck's landing in 1652. The narrative constructed, both by those seeking to establish apartheid and those who sought to challenge it, represented Van Riebeeck as the spirit of apartheid and the originator of white domination. The ideological frenzy in the centre of Cape Town in 1952 resurrected Van Riebeeck from obscurity and historical amnesia to become the lead actor on South Africa's public history stage.

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Martinez, Jenny S., and Lisa Surwillo. "“Like the Pirate and the Slave Trader Before Him”: Precedent and Analogy in Contemporary Law and Literature." Law and History Review 35, no. 1 (January 4, 2017): 81–98. http://dx.doi.org/10.1017/s0738248016000523.

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“The Mediterranean, central to the development of human civilization and lovingly celebrated in Euro-American historiography, from the viewpoint of human oppression has been a veritable vortex of horror for all mankind, especially for the Slavic and African peoples. The relationship was in no way accidental.”

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Bly, Antonio T. "In Pursuit of Letters: A History of the Bray Schools for Enslaved Children in Colonial Virginia." History of Education Quarterly 51, no. 4 (November 2011): 429–59. http://dx.doi.org/10.1111/j.1748-5959.2011.00353.x.

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The pursuit of literacy is a central theme in the history of African Americans in the United States. In the Western tradition, as Henry Louis Gates, Jr. and others have observed, people of African descent have been written out of “culture” because they have been identified with oral traditions. In that setting, literacy signifies both reason and civilization. Performance in print earned the laurel of humanity. Consequently, for well over 200 years, the African-American literary tradition has been defined as one in which books talked and a few slave authors achieved, at once, voice and significance by making a book talk back by writing.

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Paul, Axel T. "Modern Barbarism and the Prospects of Civilization. Eliasian Themes in an African Context." Sociologia Internationalis 47, no. 2 (July 2009): 133–61. http://dx.doi.org/10.3790/sint.47.2.133.

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Doi, Abdur Rahman I. "Re-Islamization of the West African Ummah A Model for Tajdid?" American Journal of Islam and Society 4, no. 2 (December 1, 1987): 209–28. http://dx.doi.org/10.35632/ajis.v4i2.2858.

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IntroductionHuman development, from the Islamic point of view, can be achieved onlyby following the footsteps of the Prophet (SAAS). The nearer one comes toimbibing the Message of the Quran, Sunnah, and Shari’ah in one’s life, themore humanly developed one becomes, because personal development in Islamis measured by one’s refinement in living this Message. The more refinedand developed are the persons in a community, the better will be their cultureand civilization.As long as Muslims continued moulding their life according to the Shari‘ah,their civilization in Medina, Baghdad, Andullis, Constantinople, and Delhiflourished. The decline and fall of Islamic civilization came when Muslimsstarted paying mere lip service to the formula of faith and departing fromthe spirit and purposes of the Shari‘ah. This was the unfortunate phenomenonthroughout the Muslim world. Fortunately, the rightly inspired people roseto bring back the erring Muslims to the path of the Shari’ah. This paper seeksto present an assessment of the dynamics used by a Mujaddid (a promoterof Tajdid or revival) of West Africa to re-Islamize a society that had sunkinto the abyss of confusion.Islam in West AfricaWest Africa, situated south of the Sahara desert, and which the Arabhistorians called Bilad al Sudan, has witnessed in the past, many Islamicempires, e.g., Ghana, Mali, Songhai, and Bornu, the last of which was theSokoto Caliphate. It emerged from the process of Tajdid (renewal or revival inaccordance with the Quran and Sunnah)’ which was started by Shehu(Shaikh) ‘Uthman Danfodio (1754-1817) in 1774, and which culminated in ...

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Bekler, Ecevit. "The True Face of Pre-Colonial Africa in “Things Fall Apart”." Respectus Philologicus 25, no. 30 (April 25, 2014): 96–104. http://dx.doi.org/10.15388/respectus.2014.25.30.7.

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The Nigerian writer Chinua Achebe is known to be one of the most influential African writers and holds an important place in postcolonial studies. His main aim was to reconstructthe wrongly established beliefs, ideas, and thoughts of the Western world regarding Africa. To realize his aim, he made careful selections in his choice of language, which contributed greatly to sharing his observations, ideas, and beliefs with the rest of the world. He wrote his novels in English, believing that doing so would be more powerful in conveying the true face of pre-colonial Africa, rather than in Nigerian, which could not be as effective as the language of the colonizers. Achebe’s complaint was that the history of Africa had mainly been written by white men who did not belong to his continent and who would not judge life there fairly. With his novels, he changed the prejudices of those who had never been to Africa, and he managed to convert the negative ideas and feelings caused by the portrayal of his continent to positive ones. Things Fall Apart is a novel whose mission is to portray Africa in a very realistic and authentic environment, contrary to the one-sided point of view of the colonizers. The novel presents us, in very authentic language, with many details about the customs, rituals, daily life practices, ceremonies, beliefs, and even jokes of the African Igbos. Chinua Achebe thus realizes his aim in revealing that African tribes, although regarded as having a primitive life and being very far from civilization, in fact had their own life with traditions and a culture specific to themselves.

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Journal articles on the topic 'African civilization'

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