Journal articles on the topic 'Weme (African people)'
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1
Olukayode, FISHER Augustus, OLUDEMI Akintayo Shoboyejo, and ADEBOGUN, Babatunde Olayinka. "DECOLONISATION IN AFRICAN POLITICAL THOUGHT." International Journal of Multidisciplinary Sciences and Arts 1, no. 1 (July 30, 2022): 41–47. http://dx.doi.org/10.47709/ijmdsa.v1i1.1647.
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In essence, African political thought evolved as a result of colonialism and the anti-colonial reactions of first-order African elites. The debate among the episodic and the epochal school of thought over the place of colonialism in African political thought suggests that it took colonialism to inform the people of the continent that they were Africans. Also that Africa had a glorious pre-colonial past. It offered the diverse peoples of the continent a rallying point for unity. This unity was the basis of the anti-colonial reactions especially in the decade before political independence in Africa. This work attempts to examine the origin of African political thought, and the decolonization process in selected regions of the continent namely North-West Africa (Tunisia and Morocco) and British West-Africa. The main source of data collection depends on secondary materials
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Zeleza, Paul Tiyambe. "Building intellectual bridges: from African studies and African American studies to Africana studies in the United States." Afrika Focus 24, no. 2 (February 25, 2011): 9–31. http://dx.doi.org/10.1163/2031356x-02402003.
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The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people• of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World War II in the maelstrom of decolonization in Africa and civil rights struggles in the United States. However, from the late 1980s and 1990s, the two fields began to converge, a process captured in the development of what has been called Africana studies. The factors behind this are attributed to both demographic shifts in American society and the academy including increased African migrations in general and of African academics in particular fleeing structural adjustment programs that devastated African universities, as well as the emergence of new scholarly paradigms especially the field of diaspora studies. The paper concludes with an examination of the likely impact of the Obama era on Africana studies.
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Brielle, Esther S., Jeffrey Fleisher, Stephanie Wynne-Jones, Kendra Sirak, Nasreen Broomandkhoshbacht, Kim Callan, Elizabeth Curtis, et al. "Entwined African and Asian genetic roots of medieval peoples of the Swahili coast." Nature 615, no. 7954 (March 29, 2023): 866–73. http://dx.doi.org/10.1038/s41586-023-05754-w.
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AbstractThe urban peoples of the Swahili coast traded across eastern Africa and the Indian Ocean and were among the first practitioners of Islam among sub-Saharan people1,2. The extent to which these early interactions between Africans and non-Africans were accompanied by genetic exchange remains unknown. Here we report ancient DNA data for 80 individuals from 6 medieval and early modern (ad 1250–1800) coastal towns and an inland town after ad 1650. More than half of the DNA of many of the individuals from coastal towns originates from primarily female ancestors from Africa, with a large proportion—and occasionally more than half—of the DNA coming from Asian ancestors. The Asian ancestry includes components associated with Persia and India, with 80–90% of the Asian DNA originating from Persian men. Peoples of African and Asian origins began to mix by about ad 1000, coinciding with the large-scale adoption of Islam. Before about ad 1500, the Southwest Asian ancestry was mainly Persian-related, consistent with the narrative of the Kilwa Chronicle, the oldest history told by people of the Swahili coast3. After this time, the sources of DNA became increasingly Arabian, consistent with evidence of growing interactions with southern Arabia4. Subsequent interactions with Asian and African people further changed the ancestry of present-day people of the Swahili coast in relation to the medieval individuals whose DNA we sequenced.
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Malisa, Mark, and Phillippa Nhengeze. "Pan-Africanism: A Quest for Liberation and the Pursuit of a United Africa." Genealogy 2, no. 3 (August 14, 2018): 28. http://dx.doi.org/10.3390/genealogy2030028.
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Our paper examines the place of Pan-Africanism as an educational, political, and cultural movement which had a lasting impact on the on the relationship between liberation and people of African descent, in the continent of Africa and the Diaspora. We also show its evolution, beginning with formerly enslaved Africans in the Americas, to the colonial borders of the 1884 Berlin Conference, and conclude with the independence movements in Africa. For formerly enslaved Africans, Pan-Africanism was an idea that helped them see their commonalities as victims of racism. That is, they realized that they were enslaved because they came from the same continent and shared the same racial heritage. They associated the continent of Africa with freedom. The partitioning of Africa at the Berlin Conference (colonialism) created pseudo-nation states out of what was initially seen as an undivided continent. Pan-Africanism provided an ideology for rallying Africans at home and abroad against colonialism, and the creation of colonial nation-states did not erase the idea of a united Africa. As different African nations gained political independence, they took it upon themselves to support those countries fighting for their independence. The belief, then, was that as long as one African nation was not free, the continent could not be viewed as free. The existence of nation-states did not imply the negation of Pan-Africanism. The political ideas we examine include those of Marcus Garvey, W.E.B. Du Bois, Kwame Nkrumah, Maya Angelou, and Thabo Mbeki. Pan-Africanism, as it were, has shaped how many people understand the history of Africa and of African people.
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Mangu, André Mbata B. "The Changing Human Rights Landscape in Africa: Organisation of African Unity, African Union, New Partnership for Africa's Development and the African Court." Netherlands Quarterly of Human Rights 23, no. 3 (September 2005): 379–408. http://dx.doi.org/10.1177/016934410502300304.
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As Pliny the Elder once put it, ‘ex Africa semper aliquid novi’. There is always some thing new coming out of Africa, and this time for the better. Over the last decade, some important developments unfolded on the African continent with the potential to impact on the future of African peoples. The African Union (AU) whose major purpose is to place Africa firmly on the road to development replaced the Organisation of African Unity (OAU). The New Partnership for Africa's Development (NEPAD) was launched to achieve African renaissance. The African Peer Review Mechanism (APRM) was devised as NEPAD's linchpin and both were integrated within the AU. The Protocol to the African Charter establishing an African Court on Human and Peoples' Rights finally came into operation. There is renewed hope that a new era has begun and time has come for Africa's development, which is not possible without a more effective and better protection of human rights. In this article, the author reflects on the changing human rights landscape in Africa under the AU, NEPAD, and the African Court.
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Udo, Effiong Joseph. "A Reimagination of Dialogue and Democracy in Africa via an Afrocentric Reading of the Parable of the Sower (Lk. 8:4–8)." Journal of Ecumenical Studies 58, no. 3 (June 2023): 305–30. http://dx.doi.org/10.1353/ecu.2023.a907019.
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precis: One of the key principles of dialogue argues that participants in dialogue are to describe themselves and not to be described by others. Understandably, this is to avoid an incorrect characterization of others. Hence, by applying an Afrocentric lens to the Parable of the Sower, an African Christian self-description in relation to the concept and practice of dialogue and democracy in Africa is attempted in this study. This is needful since Africans have long suffered from the negative imagination and description by many Westerners. In the eighteenth and nineteenth centuries, Africans were seen as a "people without history" and, lately, as a "people without democracy," despite the existence of people-centered values and rich social systems in Africa. By adopting a qualitative research design that combines Afrocentric hermeneutics with appreciative inquiry, the study examines the Parable of the Sower and the themes of seed-sowing, fertile ground, and transformative growth through the lens of African cultural values and experiences. It draws on the concepts of African personhood and the social ethics of communalism and ubuntu to demonstrate how an Afrocentric reading of the parable can inform a reimagination of dialogue and democracy in Africa.
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Davidson, Apollon. "Our African Studies Were Born Twice. Notes for Discussion." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020877-3.
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The article looks at the first period of Soviet African studies, when they were located within the framework of the Communist International. It is noted that the goal of the Comintern institutions and organizations associated with African countries was primarily to spread among them the idea of the coming world proletarian revolution — and that Africans should become its participants. This goal was the main one in the education system that was offered to Africans invited to study at the Moscow KUTVE — the Communist University of the Working People of the East or at the Comintern International Lenin School. Therefore, in the Comintern scientific and educational organizations, much attention was drawn to the changes in the social structures of African societies, especially to the growth of the proletariat and to the emergence of political and trade union associations.
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Arap Chepkwony, Adam Kiplangat. "Interrogating Issues of Sexuality in Africa: An African Christian Response." East African Journal of Traditions, Culture and Religion 4, no. 1 (November 6, 2021): 1–7. http://dx.doi.org/10.37284/eajtcr.4.1.457.
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The issues of sexuality have been very contentious in Africa more so after the legalization of same-sex marriages by the U.S. Supreme Court in June 2015 under the President Obama reign. Africans have resented the way sexuality is understood and practiced in the west and has termed it un-African. Some scholars and indeed African leaders have argued that the attitude towards sexuality is a modern practice which is being introduced and even forced to Africa by modernity and influenced greatly by the western worldview. In a modern setting, different sexual orientation has been accepted as a lifestyle and has been institutionalized. Although African does not refute the fact that there were and indeed still are people with different sexual orientation, they do not find it right to institutionalize it since according to African culture, this is an abnormality that needs to be corrected, sympathized with and tolerated. To that end, African peoples assisted those with a different sexual orientation to live normal lives as much as possible. At the same time, the community was kind and tolerant and never banished or mistreated them based on their sexual orientation. This paper will attempt to show the attitude taken by the African people, the process of assisting those with different sexual orientation and how they were incorporated into the society. The paper will draw valuable lessons to be learned by modernity and which will correspond to African Christianity in accordance with the teaching of Jesus Christ
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Gordon, Steven Lawrence. "Understanding semantic differential measures in modern South Africa: attitudes of Black Africans towards White South Africans." South African Journal of Psychology 48, no. 4 (September 28, 2017): 526–37. http://dx.doi.org/10.1177/0081246317725921.
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The future success of South Africa’s unique democracy depends on the development of harmonious race relations. Understanding the factors underlying the country’s interracial attitudes is, consequently, important. Social identity theory suggests that Black African attitudes towards White people are connected to their evaluations of South Africa’s other racial minorities. This thesis seems counterintuitive given that White people are associated with a long history of political, economic, and social oppression in the collective memory of many Black African communities. Nationally representative data from the South African Social Attitudes Survey were used to validate the thesis that Black Africans’ evaluations of White people correlated with their assessments of other racial groups. Pairwise correlation analysis was employed to test the article’s hypothesis. The results presented in this article showed that Black Africans’ evaluations towards the White minority correlated with their evaluations of other racial minorities in South Africa. Multivariate analysis, specifically a standard (ordinary least squares) linear regression, was used to confirm the bivariate analysis. Black Africans’ attitudes towards White people were strongly correlated with attitudes towards the country’s two other major racial minorities. This finding held even controlling for contact with White people as well as a range of socio-economic characteristics. The outcomes of this article invite closer examination of the factors that underlie the generality of outgroup evaluations among South Africa’s Black African majority.
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Webb, Mattie C. "People Before Profit?" Ethnic Studies Review 44, no. 3 (2021): 64–87. http://dx.doi.org/10.1525/esr.2021.44.3.64.
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Focusing on the automobile industry in Port Elizabeth, South Africa, this article demonstrates how Ford Motor Company and General Motors challenged apartheid through adherence to the Sullivan Principles, while maintaining cordial relations with the capitalist South African government in the late-apartheid period. Designed to promote desegregation of the workplace and equal pay for equal work, the Sullivan Principles were a controversial code of conduct for US subsidiaries operating in apartheid South Africa. Leon Sullivan, an African American civil rights leader, unveiled the Principles in March 1977 with the support of US multinationals, including both Ford and GM. Drawing on archival sources from both the United States and South Africa, the author traces how these American multinational corporations did not sufficiently allay their workers' most pressing concerns, nor did they firmly challenge the South African government. The Principles’ shortcomings underscore the disconnect between the anti-apartheid movement’s calls for revolutionary transformation and the American business community’s focus on evolutionary change, thus highlighting the tensions between international capital and South Africa’s racialized labor relations.
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Kamau, Njoki. "From Kenya to North America: One Woman’s Journey." Issue: A Journal of Opinion 24, no. 2 (1996): 40–42. http://dx.doi.org/10.1017/s0047160700502376.
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It was during my early years in high school (in Kenya), that I was first exposed to the idea that far away in the Americas lived people who were black. I was greatly fascinated by this idea. Until then, history was just another mundane class that focused on Europeans colonizing Africa and large parts of the rest of the world. Because the syllabus did not include the stories of the real makers of African History—the Africans themselves—as a young African student I found the learning experience to be fairly alienating. Part of the materials covered in class included David Livingstone’s three missionary journeys. No effort was made to bring to the student’s awareness that the caravans of the so-called “slaves” that Livingstone stumbled on in the interior of Africa were Africans like ourselves.
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Chen, Xiangting. "The skewed social image of white South Africans in Nadine Gordimer’s The Conservationist." E3S Web of Conferences 189 (2020): 03031. http://dx.doi.org/10.1051/e3sconf/202018903031.
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-In this article he examines the social identity crisis of White South Africans in Nadine Gordimer’s “The Conservationist”. Gordimer describes the psychology, social deformities and human distortions of the repressed white people in post-colonial South Africa. At that time, white South Africans were tortured by colonial guilt and racial contradictions. While recognizing the culture of their European ancestors, they wanted to integrate into the black South African society. This paper analyzes the decline of South African white identity and the phenomenon of white exodus from the perspective of the protagonist’s thoughts and behaviors, and combines the political and social problems during those days.
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Park, Yoon Jung. "State, Myth, and Agency in the Construction of Chinese South African Identities, 1948–1994." Journal of Chinese Overseas 4, no. 1 (2008): 69–90. http://dx.doi.org/10.1163/179325408788691390.
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AbstractBased on the author's PhD research, this article focuses on the fluid and contested nature of the identities — racial, ethnic, and national — of people of Chinese descent in South Africa in the apartheid and post-apartheid eras. The research focuses on the approximately 12,000-strong community of second-, third-, and fourth-generation South African-born Chinese South Africans. It reveals that Chinese South Africans played an active role in identity construction using Chinese history, myths and culture, albeit within the constraints established by apartheid. During the latter part of apartheid, movement up the socio-economic ladder and gradual social acceptance by white South Africa propelled them into nebulous, interstitial spaces; officially they remained “non-white” but increasingly they were viewed as “honorary whites.” During the late 1970s and 1980s, the South African state attempted to redefine Chinese as “white” but these attempts failed because Chinese South Africans were unwilling to sacrifice their unique ethnic identity, which helped them to survive the more dehumanizing aspects of life under apartheid.
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Thusi, Xolani, Victor H. Mlambo, Nkosingiphile Mkhize, and Muzi Shoba. "Democratization in the post-colonial era: shortcomings." EUREKA: Social and Humanities, no. 5 (September 30, 2022): 98–108. http://dx.doi.org/10.21303/2504-5571.2022.002407.
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During colonialism, African countries were exposed to severe living circumstances and human rights abuses. African nations earned their independence and transitioned to democracy in the post-colonial period. Democracy was touted as a method of creating security, stability, and wealth in African countries, as well as demonstrating Africa's independence. The transition to democratic states was viewed as a necessary step for African countries in order to meet the needs of citizens who had previously been enslaved and whose rights had been violated by colonizers. This article examines the current position of democracy in African States post colonialization. This article argues that African leaders have failed to deliver on their promises of democracy, as evidenced by the fact that African countries are characterized by political instability, corruption, poverty, poor public service delivery, inequality, and low economic growth. Only the political elites in Africa have reaped the benefits of democracy, while the rest of the population has fared less favorably. The authors contend that the process of democratization has not afforded democratic African states the opportunity to acquire solutions. The authors acknowledge the progress, made by democratic states; nevertheless, in spite of this progress, a greater number of Africans continue to live below the poverty line. Those who are elected to positions of power have the appearance of being there to serve the people, but in reality, they only serve themselves and their own interests.
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Kangira, Jairos. "Editorial note." Journal of African Languages and Literary Studies 1, no. 3 (December 1, 2020): 5–6. http://dx.doi.org/10.31920/2633-2116/2020/v1n3a0.
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The themes of colonisation and decolonisation dominate in this issue of JoALLS. The colonisation of African communities by European forces was so inhuman and brutal that it left skeletons of African people littered in affected areas on the continent. The trails of murder, massacre, plunder and displacement of defenceless and innocent Africans by marauding, bloodthirsty colonialists are unsavory, heart-rending and disgusting. The crucial role literature plays in documenting the trials and tribulations of Africans cannot be overemphasized. The historical novel and (auto) biography have always become handy in this regard, although caution should be taken on which perspective they are framed. As you read this issue, you will realise that the words 'Germans' and 'genocide' are what linguists call 'collocates'; in other words, you cannot talk of one of these two words without the other as the Germans' heinous crimes were meant to decimate the Herero and Nama populations of Germany South West Africa, now Namibia. The violence against the indigenous African people was not only frightening but also sickening.
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Lephakga, T. "THE HISTORY OF THE CONQUERING OF THE BEING OF AFRICANS THROUGH LAND DISPOSSESSION, EPISTEMICIDE AND PROSELYTISATION." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 145–63. http://dx.doi.org/10.25159/2412-4265/300.
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This paper examines the role of colonisation in the conquering of the Being of Africans. It is pointed out that the colonisation of Africa became possible only because the church − particularly the Catholic Church and the Protestants − gave backing to it. Colonialism and Christianity are often associated because Catholicism and Protestanism were the religions of the colonial powers. Thus Christianity gave moral and ethical foundation to the enslavement of Africans. Colonisation is a concept which involves the idea of organising and arranging, which etymologically means to cultivate or to design. Therefore, it is the contention of this paper that this organising and arranging of colonies had a dire impact on the Being of the African people. Colonisation manifests itself through land dispossession (which in South Africa was given theological backing by the Dutch Reformed Church), epistemicide and proselytisation. Colonisation was informed by the idea of the scramble for Africa, which was blessed and commissioned particularly by the Catholic Church; and the notion of geopolitics of space, according to which the world has been divided by Europeans into two − namely the centre (occupied by the Europeans) and the periphery (occupied by non-Europeans). This division was informed by the articulation that ‘I conquer; therefore I am the sovereign’. Therefore, following the ego conquiro (i.e. I conquer), which was followed by the Cartesian ego Cogito (i.e. I think) then those who possess both the ego conquiro and ego cogito felt justified to colonise those who lacked these. This was felt in Africa through land dispossession, and Africans were forced to go through a violent process which alienated them from their ancestral land. Land is ancestral in the Being of the African people, and therefore any disturbance to the relation between the land and the Africans will result in them losing their Being (or self) − becoming pariahs in their ancestral land. This made them a conquered people and empty shells that accepted everything coming their way. It is against this background that the paper will explore the role of colonisation in the conquering of the Being of Africans through land dispossession, epistemicide and proselytisation.
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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.
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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.
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Asamoah, Kwame, and Emmanuel Yeboah-Assiamah. "“Ubuntu philosophy” for public leadership and governance praxis." Journal of Global Responsibility 10, no. 4 (October 23, 2019): 307–21. http://dx.doi.org/10.1108/jgr-01-2019-0008.
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Purpose Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking the rich Ubuntu philosophy to Africa’s governance and leadership discourse. Design/methodology/approach This study discusses from secondary sources of data, mainly drawn from journal articles, internet sources and scholarly books relevant to leadership and public administration in developing African countries and how Ubuntu African philosophy can be deployed to ensure leadership ethos. In attempt to obtain a more comprehensive and systematic literature review, the search covered all terms and terminologies relevant to the objective of the study. The search process mainly comprised four categories of keywords. The first category involved the concept as approximately related to leadership: “leadership and civic culture”, “Ubuntu culture” and “African collectivist culture”. For the final category, words such as “crisis”, “failure” and “experiences” were used. Findings This study contends that the preponderance of corruption and poor leadership in Africa is anti-cultural, anti-human, anti-ethical and anti-African; hence, those individuals who indulge or encourage leadership paralysis are not “true Africans” by deeds but merely profess to be. Linking the African Ubuntu philosophy to public leadership, the study maintains that the hallmark of public leadership and governance is to develop the skills of all and caring for the society. Practical implications This study draws attention to the need for leaders to espouse virtues so that leadership becomes a tool to promote societal welfare. The hallmark of public leadership and governance is to develop the skills of all and caring for the society. It involves weighing and balancing professional and legal imperatives within a democratic and ethical context with an ultimate responsibility to the people and public interest. It is not a responsibility to a particular set of citizens, but a commitment to be just and equitable to all. The preponderance of corruption and bad leadership is anti-cultural, anti-human, anti-ethical and anti-African; hence, individuals who indulge or encourage leadership paralysis are not true Africans by deeds but merely profess to be. Originality/value This study draws a clear link between indigenous African cultural value system and ethical public leadership. It draws congruence between Africa's Ubuntu philosophy of civic virtue and Africa's leadership/governance. This will bring about a renewal of thoughts and practice of public leadership on the continent, as it has been demonstrated that a true African seeks collective social welfare and not selfish interest.
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Tymowski, Michal. "African perceptions of Europeans in the early period of Portuguese expeditions to West Africa." Itinerario 39, no. 2 (August 2015): 221–46. http://dx.doi.org/10.1017/s0165115315000455.
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The aim to this article is to analyse the judgments and opinions of Africans about Europeans during the early Portuguese expeditions to West Africa in the fifteenth and early sixteenth centuries. While opinions of Europeans about Africans are for that period certified by numerous and varied sources, the opinions of Africans are difficult to examine. Cultures of the West African coast in the fifteen and early sixteen century were illiterate. Local oral traditions do not go back – within the scope of this field of interest – to such distant centuries. There are two types of sources: Firstly, African statements written down in European texts, which require a particularly critical approach; secondly, some Africans expressed their opinions about Europeans in works of Art. These include the statues of Europeans from the area of present-day Sierra Leone (the Sapi people), and from the state of Benin (the Edo people). In this article the author examines: 1) the circumstances in which the Africans expressed their opinions (ad hoc meetings, political negotiations, trade, court ceremonies); 2) the authors (individuals or social and ethnic groups), which were attributed the judgments; 3) the content of speeches; and 4) the motives which guided the Africans. Then author compares individual cases, analyses the common characteristics and the distinct features of judgments and opinions known to us, and discusses the possibility of identification of general traits of Africans’ opinions about Europeans.
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Ferim, Valery B. "Reassessing the Relevance of the Pan-African Discourse in Contemporary International Relations." Theoria 64, no. 153 (December 1, 2017): 85–100. http://dx.doi.org/10.3167/th.2017.6415306.
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Abstract Spearheaded by pan-Africanists around the beginning of the twentieth century, the pan-African movement hosted a series of Pan-African congresses. Though the main objectives of the First Pan-African Congresses were to fight against the colonisation of Africa and the oppression of black people, the messages behind pan-Africanism have evolved over time. The central theme behind these Congresses, however, is to reiterate calls that African unity is the most potent force in combating the malignant forces of neocolonialism and entrenching Africa’s place in the global hierarchy. These calls have clamoured for the solidarity of Africans both on the continent and in the diaspora through associated paradigms such as ‘Afrocentrism’, ‘postcolonialism’, ‘African indigenous knowledge systems’ and ‘African solutions to African problems’. Despite this, contemporary societies are characterised by the encroachment of Westernisation, which has become synonymous to globalisation. This article reassesses the relevance of the pan-African discourse within the context of the contemporary world.
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Ortega, Pedro Roa. "‘En el barco había más personas que huían como yo,’ itinerarios diaspóricos del África Occidental en América Latina." REMHU: Revista Interdisciplinar da Mobilidade Humana 30, no. 64 (April 2022): 117–38. http://dx.doi.org/10.1590/1980-85852503880006408.
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Resumen A partir de entrevistas etnográficas, este trabajo es un breve estudio de caso sobre los flujos de movilidad humana transnacional provenientes del África occidental que en años recientes llegan a la frontera norte de México. Primero, se presenta un panorama general del contexto desencadenante: la consolidación de contextos de violencia sociopolítica institucionalizada. Después, se detallan las características del tránsito: sus inconsistencias y ambigüedades. Desde una perspectiva diaspórica, el texto enfatiza la relevancia de las redes y las relaciones sociales que hacen viables trayectorias transatlánticas e intercontinentales, pese al afianzamiento global de regímenes de securitización fronteriza.
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Nkqubela Aphiwe Jackson Ntloko. "Social workers' historical and contemporary understanding of the social development approach." People Centred – The Journal of Development Administration 8, no. 2 (June 30, 2023): 48. http://dx.doi.org/10.4314/jda.v8i2.6.
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Colonialism and apartheid influenced South African social welfare policies. After South Africa gained political freedom in 1994, democratic social welfare laws like the White Paper for Social Welfare were implemented (1997). Despite democratic social development initiatives, poverty, unemployment, and inequality marginalise most South Africans. Eurocentrism dominates social work practice and education with significant proposals for higher education decolonisation and indigenisation. Participatory action learning action research approach was used for this study (PALAR). PALAR uses critical, transformational, and democratic research methods to build a social work practice approach for African social systems in South Africa. For this research, an Afrocentric social work practice model was co-constructed for South Africa by black social workers who were purposefully and conveniently selected. The objective was to understand social workers' historical and present conceptualisations of the social development approach. Preliminary findings imply that social development does not address structural inequalities in South Africa, such as race and the land question. For example, after a decade of its adoption, the approach has not significantly addressed large-scale poverty and unemployment. Social development in practice is welfarist, disempowering, not community-based, and insensitive to African culture. Social development services are not adequately integrated. Social development in South Africa towards social welfare is a miscarriage; lacks relevance and appropriateness outside the Euro-North American axis and remains Eurocentric in all aspects. The social development approach does not represent the African values system and nor relatable to the African social systems. South African social work needs to be reimagined. Indigenous knowledge systems need to take precedence to realise relevance of social work practice approaches in South Africa. An Afrocentric turn to social work practice for South Africa's relevance is a viable answer. How to cite this article using ASWNet style Ntloko, N. A. J. (2023). Social workers' historical and contemporary understanding of the social development approach. People centred – The Journal of Development Administration (JDA), 8(2), 48. Social Work and Development Student Conference (SWDSC), 16 June 2023. https://dx.doi.org/10.4314/jda.v8i2.6 Conference Abstract Social Work and Development Student Conference (SWDSC) Held on 16 June 2023, Day of the African Child (DAC) Organised by Africa Social Work and Development Network (ASWDN) Conference Organising Committee: Danzel Rademan, University of the Free State, South Africa (Chairperson); Atuhairwe Collins, Student, Master of Social Work, Makerere University, Uganda (ViceChairperson); Never Winnie James Sebit, South Sudan; Bachelor in Social Work, RCSS, India (Secretary); Tatenda Sukulao, Bachelor of Social Work, Midlands State University, Zimbabwe (Vice-Secretary); Norman T. Manyika, Student, Bachelor of Social Work, University of Zimbabwe (Committee member) and Takudzwa Banda, Bachelor of Social Work, University of Zimbabwe (Committee member). Visit journal website: https://jda.africasocialwork.net
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Balcomb, Anthony. "Nicholas Bhengu — The Impact of an African Pentecostal on South African Society." Exchange 34, no. 4 (2005): 337–48. http://dx.doi.org/10.1163/157254305774851475.
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AbstractNicholas Bhekinkosi Bhengu was founder and leader of the Back to God Crusade in South Africa. This movement started in the mid-1950s and became affiliated with the Assemblies of God in South Africa. But Bhengu's influence went far beyond the confines of the movement he started. His revivals impacted South African society in a profound way and he became internationally recognized as a powerful force for change in South Africa. Controversially, however, he did not enter into the political arena as such, even though he was at one stage of his life a member of the Communist Party of South Africa and even later on in his career continued to affirm the policies of this party. Though apparently apolitical his message had profound political consequences. For example he did much to promote the self-confidence and dignity of his people (despite the dehumanising influences of apartheid which he openly denounced), he insisted on reconciliation between the so-called 'red' people and the so-called 'school' people amongst South African black Africans, and he politely but veryfirmly rejected the standards imposed by white society on blacks. There were also very specific reasons — both theological, philosophical, and pragmatic — why he chose not to become a political activist. His is therefore a very significant case study of the socio-political influences of a ministry that was not overtly political.
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Posel, Deborah. "Getting Inside the Skin of the Consumer: Race, Market Research and the Consumerist Project in Apartheid South Africa." Itinerario 42, no. 1 (April 2018): 120–38. http://dx.doi.org/10.1017/s0165115318000116.
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This article engages questions of colonial intimacy in the context of the market – specifically, by white commercial sector in apartheid South Africa to lure black South Africans into burgeoning consumer markets. I focus on the 1960s, when the exercise in racial domination grew more ambitious and coercive, at the same time as buoyant economic growth efforts spurred consumerist desire. African consumers were largely invisible and incomprehensible to white businesspeople, who turned to advertisers and market researchers to bring ‘the African consumer’ to light. This was largely an epistemological challenge – the pursuit of new modes of knowledge about African people, and especially the material intimacies of their daily lives. This article examines this knowledge-making project, along with the anxieties, lapses and contradictions that inhered in it.
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Shubin, Vladimir. "“Now Let's Speak about the Trash” (about Collaborationists in the ANC)." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020115-5.
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The struggle against the apartheid regime in South Africa gave rise to many heroes, whose symbol was Chris Hani, an underground fighter, a participant in the fighting in Zimbabwe, the chief of staff of the People's Army of the African National Congress — “Umkhonto we Sizwe” (MK), who was killed by a Polish emigrant on April 10 1993. But she also gave birth to traitors, or as they are now preferred to be called, collaborators. The article discusses their complicity with the apartheid regime, starting with state witnesses and ending with “askari”, as Africans who served in the colonial forces were called in East Africa, and in South Africa and Namibia — fighters of Umkhonto we Sizwe and the People's Liberation Army of Namibia, who went over to the side of the racist regime.
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Molebatsi, Natalia, and T. Tu Huynh. "Our World through Our Words: the People and Their Stories through Our Ancestors’ Voices." African and Asian Studies 19, no. 1-2 (April 21, 2020): 81–98. http://dx.doi.org/10.1163/15692108-12341447.
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Abstract The article aims to give local texture to people’s, specifically Chinese, mobilities in a South African context. Through a retelling of a grandmother’s stories to her granddaughter, we argue that they offer a vision of the world that Black and Chinese South Africans inhabited during apartheid – they disrupted the world built by the all-white government. During the apartheid period, people were forced to see the world in black and white terms, not to mention powerful and powerless. It is this reality of the past that an ancestor’s oral accounts about how her people met and interacted with people from other shores, who had different stories than hers, are important. In this article, one of the authors recalls and further reimagines these stories about people who came from afar to make their own living in South Africa, cross paths with the locals, and leave their own marks. The article also highlights the significance of “Mo-China,” the Chinese fafi gambling game in supplementing Black and Chinese South African urban livelihoods during apartheid. The article concludes by pointing out that these stories, crossing and informing worlds, are prohibited knowledge that requires new attention which debates on the Chinese presence in African contexts have neglected thus far.
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Petla, Vhonani MS. "‘Two Souls, Two Thoughts, and Two Unreconciled Strivings in One Body’." Thinker 97, no. 4 (December 1, 2023): 58–64. http://dx.doi.org/10.36615/the_thinker.v97i4.2858.
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American sociologist W.E.B. Du Bois introduces the phrase double consciousness in his work. According to Du Bois, this phrase describes a dilemma of two consciousnesses that Black Americans face due to what he calls ‘the veil of racism’. While the consciousness that Du Bois speaks of is in the context of Black Americans, this work attempts to answer whether colonisation and racism in South Africa did not also lead to a form of double consciousness to those who experienced it. This work does this by firstly exploring the institutionalised form of colonisation in South Africa known as apartheid. It shows how this system characterisedand made Black people seem as though they were lazy, stupid, and inferior, which in turn led to the second consciousness. This work further shows the experience of double consciousness by Black South Africans through hair and beauty politics. It shows that Black South Africans retaliate and assert their blackness through protest despite the double consciousness. Furthermore, this work usesSouth African literature to demonstrate how Black people in South Africa are knowledgeable of the consciousness, its effects, and how it operates.
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Desai, Ashwin. "Migrants and Violence in South Africa : The April 2015 Xenophobic Attacks in Durban." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 2 (July 2015): 247–59. http://dx.doi.org/10.1177/0972558x1501500202.
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In 2015, a wave of xenophobic attacks swept across South Africa. The violence was at its worst in Durban, where thousands of immigrants, mainly from Africa, were attacked by their fellow South Africans, their businesses looted and people Jailed. This article looks at the sparks for the violence, while unpacking the complex relations between locals and African immigrants against the backdrop of an earlier episode of violence in 2008/9. The latter part of the article focuses on the struggle of civil society to build a strong anti-xenophobic front against the background of growing inequality and a government determined to pursue high-end mega projects.
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Fioramonti, Lorenzo. "Round table report: Advancing regional social integration, social protection, and the free movement of people in Southern Africa." Regions and Cohesion 3, no. 3 (December 1, 2013): 141–45. http://dx.doi.org/10.3167/reco.2013.030308.
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The round table on “Advancing regional social integration, social protection, and free movement of people in Southern Africa” was organized as part of the conference “Regional governance of migration and social policy: Comparing European and African regional integration policies and practices” held at the University of Pretoria (South Africa) on 18–20 April 2012, at which the articles in this special issue were first presented. The discussion was moderated by Prince Mashele of the South African Centre for Politics and Research and the participants included: Yitna Getachew, IOM Regional Representative for Southern Africa, Migration Dialogue for Southern Africa (MIDSA); Jonathan Crush, University of Cape Town and Balsillie School of International Affairs, Canada, representing the Southern Africa Migration Program (SAMP); Vic van Vuuren, Director of Southern African ILO; Vivienne Taylor, South Africa Planning Commission; Sergio Calle Norena, Deputy Regional Representative of UNHCR; Laurent De Boeck, Director, ACP Observatory on Migration, Brussels; Wiseman Magasela, Deputy Director General Social Policy, South African Department of Social Development; and Sanusha Naidu, Open Society Foundation for South Africa.
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Średziński, Paweł. "Africa and Its People in the Polish Media." Werkwinkel 12, no. 1 (June 27, 2017): 125–54. http://dx.doi.org/10.1515/werk-2017-0008.
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Abstract The African continent is treated by the Polish media marginally and usually seen through the lens of four domains of stereotypical perceptions that are associated with difficult life conditions, threats and dangers, beautiful and wild nature, as well as original and diverse cultures. Monitoring of the Polish media has become very important in this situation. That is why the results of first media monitoring report were published in 2011 by ‘Africa Another Way’ Foundation. Five years later the monitoring was repeated. It is hard to resist the impression that Africa is still viewed as this poor, underdeveloped and dangerous continent. And the way it is presented translates into the way individuals of African descent are perceived.
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Smith, Abraham. "Black/Africana Studies and Black/Africana Biblical Studies." Brill Research Perspectives in Biblical Interpretation 4, no. 2 (November 3, 2020): 1–92. http://dx.doi.org/10.1163/24057657-12340016.
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Abstract In this study, Abraham Smith introduces the nature, history, and interventions of two theoretical-political cultural productions: Black/Africana studies (the systematic and rigorous study of Africa and African descendants) and Black/Africana biblical studies (a biblical studies’ subfield that analyzes and appraises the strategies of reception and the historical and contemporary impact of the Christian bible for people of African descent). Both cultural productions were formally introduced in U.S. educational institutions in the late 1960s as a part of the Black Freedom movement. Both have long and deep intellectual antecedents on the one hand and ever-evolving recent interventions that challenge a narrow politics of identity on the other. Through the interrogation of keywords (such as race, family, and Hip Hop or cartographies, canons, and contexts), moreover, the study examines how these two theoretical-political projects question the settled epistemologies or prevailing intellectual currencies of their respective times.
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Gamawa, Yusuf Ibrahim. "Turkey-Africa Relations: Opportunities and Challenges." Australian Finance & Banking Review 1, no. 1 (October 15, 2017): 66–67. http://dx.doi.org/10.46281/afbr.v1i1.74.
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The Continent of Africa had been of great importance to many Countries outside Africa, Since the begining of the slave trade when European slave merchants invaded Africa and estalished the trade in human beings, which forced the migration of millions of Africans to America and the West Indies. Since then, the Continent had faced a continued influx of people for different purposes even after the abolution of slavery. The main attraction to Africa, has been its human and rich mineral resources scattered across the continent, as well as its vast market for foreign goods.This paper examines the relations between the republic of Turkey and countries of the African Continent, especially in 1990’s and 2000’s when the republic of Turkey began to develop interest to have relation with African countries. There were so many reasons that motivated and ignited the interest of Turkey in Africa all of a sudden, and this paper tried to present such reasons and also show how the republic of Turkey tried to establish such relations, the manner in which Turkey went about realising this objective of having deep economic, political and social relation with countries of the African Continent. The paper also tried to look at relations between Ottoman Turkey and Africa, though as a background to the present relations.It tried also to see what challenges there are in this relations, in the future or now, and also tried as much as possible to look at some policy suggestions regarding this symbiotic relations between Turkey and African countries. The paper argues that Pan Africanism poses a challenge to relations between Turkey and Africa and offered some policy suggestions that will deepen integration between Turkey and African States.
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Balezin, Alexander. "Acquaintance of Soviet People with the Countries of East Africa in the Late 1950s – Early 1960s." ISTORIYA 12, no. 11 (109) (2021): 0. http://dx.doi.org/10.18254/s207987840017632-4.
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In the late 1950s and early 1960s, the Soviet reading public could get extensive and diverse information from printed sources (books and magazines) about the young independent states of East Africa — Kenya, Uganda, Tanganyika and Zanzibar (later Tanzania). The authors of the texts were a wide variety of people — from amateurs who saw Africa with their own eyes on the most unusual occasions to young scholars specializing on Africa, from occasional journalists to those who began to specialize on this part of the world and even went to live and work there. And the information itself was of a diverse nature — from fleeting observations to systematic presentations of the path to independence, the chronicle of the establishment of diplomatic relations with the USSR, even pages of history, including pre-colonial times. It is especially valuable that the Soviet reader could see photos taken on the ground and get acquainted with the voices of the Africans themselves. The importance of all this for the beginning of the formation of mass images of our compatriots about East African countries and their inhabitants can hardly be overestimated.
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Muhammad, Sule. "Evacuation Of Nationals Of West Africa Origin In Diaspora In Response To Covid-19 Pandemic In Europe: Insights From Social Studies Education." Shodh Sari-An International Multidisciplinary Journal 02, no. 03 (July 1, 2023): 42–53. http://dx.doi.org/10.59231/sari7591.
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The study examined the impact of COVID-19 Pandemic on Socio-economic activities of people of West Africa State. One research question guided the study. The research design was the exploratory. The Instrument used in data collection was Qualitative. Funnel Shape procedures used in reviewing Literature. Convince sampling technique was used in data collection, data have been collected based on exhaustive consultation of many journals and online records. The published data from ACAPS (2020) was analysed to determine the Implications of COVID-19 Pandemic on Socio-Economic Activities of the People of West Africans’ States. The study indicated that over 21 million people were socially and economically implicated as a result of COVID-19 Pandemic in West African. The finding reveals that 68.8 million people were socio-economically affected. The findings of the study concluded that, the COVID-19 Pandemic has affected almost all areas of human life both socially, economically and politically in West African States at large. The vulnerable people become desperate and destitute in the society. The Pandemic affected both household and children education in the states. Since this Pandemic was spreads all over the world, the situation and normal activities of the people were yet to be normal. The finding of the study has recommended that, West African States governments should initiate useful programme that will help the business owners and needy people by given them loan and grant to revive their business activities. School academic calendar need to be adjusted so as to bridge the gap of education in the African states.
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Wandera, Stephen Ojiambo, Edward Duncan, Monica Maria Diaz, and David Otundo Ayuku. "Cognitive Stimulation Therapy for older people with Dementia in Africa: A Scoping Review." Open Research Africa 6 (June 13, 2023): 10. http://dx.doi.org/10.12688/openresafrica.14092.1.
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Background: Cognitive Stimulation Therapy (CST) is a non-pharmacological intervention developed for dementia that is useful in Africa but has not been studied widely. We reviewed the existing evidence regarding CST among older people living with dementia in Africa. Methods: A systematic literature search on CST among older people with dementia in Africa from 2000-2021 was done in MEDLINE (PubMed), CINAHL (EBSCOhost), and PsycINFO. A narrative approach was taken to chart, synthesize and interpret the data using Microsoft Excel. Results: After removing duplicates using Endnote, a total of 122 studies were retained and screened first by title, then abstract, and finally by full text. Seven articles matched the inclusion/exclusion criteria. CST has been adapted and piloted in two African countries (Nigeria and Tanzania). CST studies in Africa indicate improvements in clinical outcomes including cognition and quality of life. Although there are some barriers to overcome, CST has significant facilitators in an African context. Conclusions: CST is feasible, adaptable, and acceptable in the African countries it has been implemented in. Some cultural barriers, such as religious affiliation and respect for older people, should be overcome. Further research is needed to further evaluate the efficacy of CST in various African contexts.
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Hunter, Emma. "African History on Screen and in the Classroom." African Research & Documentation 110 (2009): 29–36. http://dx.doi.org/10.1017/s0305862x00017696.
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In 1954, an African welfare association, the African Association of Tanganyika, decided to create a new organisation, TANU, to campaign for selfgovernment. Their reasons for taking this step were many, but among the long list of criticisms of the colonial government documented at that first conference was one which related to films. According to the colonial government's report on the conference, among the “social topics” discussed was “the portrayal of Africans as savages in popular films”, and “a campaign to persuade people not to perform dances or allow themselves to be photographed by Europeans was proposed”.The representation of Africa in general and African history in particular in film is not, then, a new concern. Created in a web of power relations, films are both shaped by and in turn serve to shape our understandings of the present and of the past.
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Fisher, A. O., S. A. Oludemi, and W. T. Ojo. "Decolonisation: African Political thought." International Journal of Teaching, Learning and Education 2, no. 2 (2023): 10–17. http://dx.doi.org/10.22161/ijtle.2.2.4.
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African political thought is fundamentally rooted in African heritage and culture. It is a frontal assault against the imperial powers of Great Britain, France, Spain, Portugal, Belgium, and the Union of South Africa, which denied the diverse African peoples of their right to self-government. Thus, the political concepts of African leaders at various times and places were intended to be last attacks against the denial of the basic human rights of the people. At the period, political thinking centred on two major threats to African states and the continent: colonialism and racism. In African Political Thought, the notion of Decolonization is best investigated and analysed in the context of its processes. Any attention that was paid to the African past highlighted the savage character of intergroup interactions. As colonial education was influenced by the need to explain the ills of colonialism, African history was filled with European discoveries of Africa. In order to rectify this anomaly, the concepts of Pan-Africanism and Negritude were developed within an African setting. These concepts aided in reinforcing the significance of African heritage despite the European invasion. This research seeks to investigate the origins of African political philosophy and the decolonization process in certain African locations. The major source of data collecting is secondary sources.
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Nord, Catharina. "Healthcare and Warfare. Medical Space, Mission and Apartheid in Twentieth Century Northern Namibia." Medical History 58, no. 3 (June 19, 2014): 422–46. http://dx.doi.org/10.1017/mdh.2014.31.
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AbstractIn the year 1966, the first government hospital, Oshakati hospital, was inaugurated in northern South-West Africa. It was constructed by the apartheid regime of South Africa which was occupying the territory. Prior to this inauguration, Finnish missionaries had, for 65 years, provided healthcare to the indigenous people in a number of healthcare facilities of which Onandjokwe hospital was the most important. This article discusses these two agents’ ideological standpoints. The same year, the war between the South-West African guerrillas and the South African state started, and continued up to 1988. The two hospitals became involved in the war; Oshakati hospital as a part of the South African war machinery, and Onandjokwe hospital as a ‘terrorist hospital’ in the eyes of the South Africans. The missionary Onandjokwe hospital was linked to the Lutheran church in South-West Africa, which became one of the main critics of the apartheid system early in the liberation war. Warfare and healthcare became intertwined with apartheid policies and aggression, materialised by healthcare provision based on strategic rationales rather than the people’s healthcare needs. When the Namibian state took over a ruined healthcare system in 1990, the two hospitals were hubs in a healthcare landscape shaped by missionary ambitions, war and apartheid logic.
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Oduor, Peter Lee Ochieng. "Christological Contextualization as a Parameter to Strengthen Theology Formulation and Enhance Christian Evangelization in Africa." East African Journal of Traditions, Culture and Religion 3, no. 2 (September 14, 2021): 58–78. http://dx.doi.org/10.37284/eajtcr.3.2.411.
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The quest for a contextual African Christianity is one that theological scholarship in Africa should be keen to formulate and construct if the Christian message is to gain the much-needed impact and transformational agenda that will facilitate the process of evangelization of the continent. This is because our theological discourse must be incarnational in theology and methodology. Our study endeavours to submit a contribution in this solemn expedition through an emphasis on the necessity of a contextualized Christology that is cognizant of the African realities and heritage to make the message of Christ be at home to the indigenous African audience. This calls for a paramount understanding of the history of the African people, the African primal religions and most importantly the African culture. The Understanding of these critical issues that together construct the identity of the African will enable the presenter of the Christological message to present the person of Christ that is relevant and addresses the perennial problems that are faced by African communities. This will in the long run make the African to be persuaded to the need to establish a relationship with Christ who is to him a friend or family, Mediator or Ancestor per excellence, Life giver or Healer, and Leader per excellence. These are the realities that Africans would be quick to identify and associate with. To accomplish this, the study observed the significance of the doctrine of Christology in the theological framework; it explored the means with which Christology was administered in Africa in the past. We were able to tackle the subject of Christological Contextualization by observing matters sources and methodology of African Christology and building on the same towards the models that are favourable to Christology in Africa
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Álvarez López, Laura, and Magdalena Coll. "Registers of African-derived lexicon in Uruguay: etymologies, demography and semantic change." Zeitschrift für romanische Philologie 135, no. 1 (March 4, 2019): 223–55. http://dx.doi.org/10.1515/zrp-2019-0006.
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Abstract The present paper deals with 82 words of possible African origin registered in Uruguay by Ildefonso Pereda Valdés and Rolando Laguarda Trías between 1937 and 1965. Many of the lexical items were probably introduced by enslaved Africans brought to the region during the 18th and 19th centuries. Evidence shows that most of the words are apparently shared with varieties of Spanish outside the Rio de la Plata region, and most of them also appear in neighboring Argentina and Brazil. Furthermore, the African-derived lexicon is often used to denominate the ‘other’ with respect to people and social behaviors, and most of these loanwords are nouns with possible origins in Bantu languages spoken in West-Central Africa, which corresponds to the available demographic data.
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Rüther, Kirsten. "'Sekukuni, Listen!, Banna!, and to The Children of Frederick the Great and Our Kaiser Wilhelm': Documents in The Social and Religious History Of The Transvaal, 1860-1890." Journal of Religion in Africa 34, no. 3 (2004): 207–34. http://dx.doi.org/10.1163/1570066041725439.
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AbstractEncountering colonialism and Christianity, African people became intertwined with the development of a documentary culture in the Northern Transvaal. In the second half of the nineteenth century Africans, missionaries and settlers produced and read Bibles, codes of law, newspaper articles, translations of religious texts and church declarations. As a result of multifaceted social interaction, African people's attitudes were never an exclusively African business. The article shows how certain peoples cherished the technical skills of reading and writing, while others defined literacy as a subordinate instrument employable only for the attainment of religious goals. It argues that especially missionaries' and Africans' attitudes towards documents changed as a response to the broader economic and social transformations in the area. It also points out how the new Christian elite tried to use literacy as a window to the European reading public and how they produced documents of their own in which they ixed important parameters of African Christianity.
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Diara, Benjamin, and Favour Uroko. "Applying the principles of social action in contemporary Christian mission in Africa." Missiology: An International Review 48, no. 2 (April 2020): 169–80. http://dx.doi.org/10.1177/0091829620910191.
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This article examined the need to apply the principles of social action in contemporary mission work in Africa. Early missionary enterprises in Africa employed some forms of social action but it is a historical fact that the missionary agents may have failed to adhere to the principles of social action. Thus, they ministered to Africans as masters and not servants, and as leaders and not facilitators which is contrary to the principles of social action. This may be considered as the reason African converts could not learn to do it themselves. The missionaries did not believe that the African people, especially the converts, had any skill, experience, or understanding that they could draw to tackle the problems they faced as a people. They also did not recognize the fact that all people have the right to be heard, to define the issues facing them, and to take action on their behalf. These are pieces of evidence of failure to apply the principles of social action on the part of the earlier missionaries who worked in Africa. This article recommends that for more effective missionary enterprise, contemporary Christian missionaries in Africa should study the interface between mission work and social action and pay strict adherence to the principles of social action in their work. The phenomenological method with ex post facto research design was employed for the research. Data were collected through both primary and secondary sources and qualitative descriptive analysis of the data was accordingly carried out. It was discovered that the need to apply social action principles in contemporary mission work in Africa is superlative.
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Law, Robin. "Ethnicity and the Slave Trade: “Lucumi” and “Nago” as Ethnonyms in West Africa." History in Africa 24 (January 1997): 205–19. http://dx.doi.org/10.2307/3172026.
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Ethnicity was evidently critical for the operation of the Atlantic slave trade, on both the African and the European sides of the trade. For Africans, given the general convention against enslaving fellow citizens, ethnic identities served to define a category of “others” who were legitimately enslavable. For African Muslims this function was performed by religion, though here too, it is noteworthy that the classic discussion of this issue, by the Timbuktu scholar Ahmad Baba in 1615, approaches it mainly in terms of ethnicity, through classification of West African peoples as Muslim or pagan. Europeans, for their part, regularly distinguished different ethnicities among the slaves they purchased, and American markets developed preferences for slaves of particular ethnic origins. This raises interesting (but as yet little researched) questions about the ways in which African and European definitions of African ethnicity may have interacted. Both Africans and Europeans, for example, commonly employed, as a means of distinguishing among African ethnicities, the facial and bodily scarifications (“tribal marks”) characteristic of different communities—a topic on which there is detailed information in European sources back at least into the seventeenth century, which might well form the basis for a historical study of ethnic identities.In this context as in others, of course, ethnicity should be seen, not as a constant, but as fluid and subject to constant redefinition. The lately fashionable debate on “the invention of tribes” in Africa concentrated on the impact of European colonialism in the twentieth century, rather than on that of the Atlantic slave trade earlier—no doubt because it was addressed primarily to Southern, Central and Eastern rather than Western Africa.
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Guiga, A., M. Ansar, A. Amara, Y. Boussoukaya, B. Y. Wissal, A. Atig, and N. Ghannouchi. "AB1743-PARE PUBLIC INTEREST IN LUPUS IN AFRICA." Annals of the Rheumatic Diseases 82, Suppl 1 (May 30, 2023): 2107.2–2107. http://dx.doi.org/10.1136/annrheumdis-2023-eular.6096.
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BackgroundAccessibility to internet has allowed people to have a better knowledge of Systemic lupus erythematosus (SLE), however, this interest in doing research is influenced by several factors, including socio-economic conditions. Google Trends (GT) is the most popular tool for examining online behavior because it provides information regarding trends and changes in online interest at certain times during a particular period.ObjectivesThe aim of this study was to use the Google Trends data to evaluate the public interest in Systemic lupus erythematosus (SLE) in different African countries and to assess people’s interest in Africa comparing to worldwide.MethodsGoogle Trends provides the relative interest of Google Searches (RSV), on a range of 0–100. We analysed a large amount of data generated by Google Trends concerning the search of the word ‘lupus’ in a 7-year web-based research (2016-2022) in Africans’ countries. Student’s t-test was used to compare means. Analyses were performed with SPSS 21.0. P values less than 0.05 were considered statistically significant.ResultsGoogling “lupus” was variable depending on the country. The mean annually research volume (RSV) in Africain countries was 18.20±3.92. Annual RSV was more important in Morocco50.89±16.52, Algeria 49.19±23.84. There was a significant difference in the mean annually research volume between African countries and all over the word (versus 50.86± 14.58, p<10-3). (Figure1)Figure 1.Search volume of lupus variation in African Countries Versus all over the world s from 01.01.2016 to 01.09.2022ConclusionGoogle Trends allows us to find useful information about SLE on the internet. However lack of internet coverage, low socio-economic level and low education level can explain this difference between African countries and the rest of the world.REFERENCES:NIL.Acknowledgements:NIL.Disclosure of InterestsNone Declared.
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J., Bolaji, and Oluwaseun S.S. "Why the Sustainable Development Goals Matter in Africa?" African Journal of Economics and Sustainable Development 5, no. 3 (August 23, 2022): 73–82. http://dx.doi.org/10.52589/ajesd-ur23qjun.
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The singular purpose of this study is directed at answering a fundamental question and its immediate focus would be on Africa. The question is premised on why the Sustainable Development Goals matter as well as revealing its importance to the continent of Africa and Africans. A qualitative research method was adopted during the study. The findings revealed that sustainable development matters, and serve as a necessity in closing certain gaps of the human living index in Africa. Many Africans especially in the rural environment are not aware of the sustainable development goals. Thus, Africa needs more education, information, workshops and seminars to enlighten the people on the importance of the SDGs. This study also showed that the participants interviewed do not know how to drive and achieve the SDGs in the urban area. Finally, unanimously, the respondents agree that poverty, food insecurity, gender and infrastructure development are the major challenges facing the continent. Thus, the Sustainable Development Goals become a matter of necessity for Africans, therefore it matters. The limitation of this study is that it was carried out in just three countries in Sub-Saharan Africa. Therefore, the generalized study results about Africa are only limited to a few African nations. It was challenging gathering data as most participants were reluctant about providing information based on trust deficit prevalent in the continent. Some participants altogether felt uncomfortable participating in the research.
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May, Andrew K., Heather Seymour, Harriet Etheredge, Heather Maher, Marta C. Nunes, Shabir A. Madhi, Simiso M. Sokhela, et al. "Coronavirus Host Genomics Study: South Africa (COVIGen-SA)." Global Health 2022 (October 6, 2022): 1–14. http://dx.doi.org/10.1155/2022/7405349.
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Host genetic factors are known to modify the susceptibility, severity, and outcomes of COVID-19 and vary across populations. However, continental Africans are yet to be adequately represented in such studies despite the importance of genetic factors in understanding Africa’s response to the pandemic. We describe the development of a research resource for coronavirus host genomics studies in South Africa known as COVIGen-SA—a multicollaborator strategic partnership designed to provide harmonised demographic, clinical, and genetic information specific to Black South Africans with COVID-19. Over 2,000 participants have been recruited to date. Preliminary results on 1,354 SARS-CoV-2 positive participants from four participating studies showed that 64.7% were female, 333 had severe disease, and 329 were people living with HIV. Through this resource, we aim to provide insights into host genetic factors relevant to African-ancestry populations, using both genome-wide association testing and targeted sequencing of important genomic loci. This project will promote and enhance partnerships, build skills, and develop resources needed to address the COVID-19 burden and associated risk factors in South African communities.
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Urama, Evelyn N. "The sky entities as represented in African literature." Proceedings of the International Astronomical Union 5, S260 (January 2009): 294–300. http://dx.doi.org/10.1017/s1743921311002420.
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AbstractAstronomical observations used by the ancient people of Africa were developed out of the people's desire to have concrete manifestations of their gods and religious beliefs as well as for time-keeping – day, night and calendar for agricultural and festive seasons. The sky entities (the solar and stellar systems) observed become part of the lives and events here on Earth and so are also part of the context of African literature. This paper examines the ways in which different African peoples have reflected on the role of the sky entities in their literature.
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Adeyeye, Samuel Ayofemi Olalekan, Abiodun Omowonuola Adebayo-Oyetoro, and Hussaina Kehinde Tiamiyu. "Poverty and malnutrition in Africa: a conceptual analysis." Nutrition & Food Science 47, no. 6 (November 13, 2017): 754–64. http://dx.doi.org/10.1108/nfs-02-2017-0027.
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Purpose This paper aims to examine the concept of poverty and malnutrition in Africa, implications and the way out. Design/methodology/approach Several literatures were reviewed on the causes, modes, implications and solutions to the contemporary challenges of poverty and malnutrition in Africa. Findings Poverty and malnutrition are two sides of a coin that are ravaging the African continent. These were as a result of underdevelopment, maladministration and lack of focus and vision by the generations of leaders saddled with administration in different African countries. Poverty in Africa embraces lack of basic human needs faced by people in African society. Many African nations are very poor, and their income per capita or gross domestic product per capita fall toward the bottom of list of nations of the world, despite a wealth of natural resources. In 2009, according to United Nations (UN), 22 of 24 nations identified as having “Low Human Development” on the UN’s Human Development Index were in sub-Saharan Africa and 34 of the 50 nations on the UN list of least developed countries are in Africa. The UN Food and Agriculture Organization estimates that 233 million people in sub-Saharan Africa were hungry/undernourished in 2014-2016 (its most recent estimate). In total, 795 million people were hungry worldwide. According to the World Bank, sub-Saharan Africa was the area with the second largest number of hungry people, as Asia had 512 million, mainly due to the much larger population of Asia when compared to sub-Saharan Africa. World Bank also reported in 2012 that sub-Saharan Africa Poverty and Equity Data was 501 million people, or 47 per cent Poverty has also been reported as the principal cause of hunger in Africa and the principal causes of poverty have been found to be harmful economic systems, conflict, environmental factors such as drought and climate change and population growth. Originality/value This study examined the concept of poverty and malnutrition in Africa, the implications and the way out.
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Workneh, Téwodros W. "Pandemic politics and Africa: Examining discourses of Afrophobia in the news media." Journal of African Media Studies 14, no. 1 (March 1, 2022): 159–76. http://dx.doi.org/10.1386/jams_00071_1.
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In addition to the devastating loss of lives, the harm caused by the COVID-19 pandemic to individuals and communities around the world has caused seismic disruptions in economic, social and interpersonal relationships. The pandemic has affected international diplomatic relations as well by amplifying existing geopolitical tensions. By situating discourses of Africa and Africans within global ferments of pandemic politics, this study interrogates how Africa and its peoples were invoked in global media. Drawing from postcolonial theory and conceptual propositions of Afrophobia, the study uses multimodal discourse analysis to critically examine news stories that engaged with two phenomena: controversies regarding the African director-general of the World Health Organization (WHO) and xenophobic treatment of Africans in China. Findings indicate elements of Afrophobia were evident in the Trump Administration’s and US conservative media outlets’ engagement with WHO. Additionally, the study showed the mainstreaming of non-western Afrophobia through the example of the xenophobic treatment of Africans in China. It concludes by proposing a contextual, intersectional and critical geopolitical analytical optics for a more robust understanding of the global Black experience.
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Jang, Sunhee. "How to see the South African black people in Santu Mofokeng’s image-text archive?" Arte, Individuo y Sociedad Avance en línea (April 8, 2024): 1–17. http://dx.doi.org/10.5209/aris.92751.
Full textAbstract:
South African artist Santu Mofokeng’s The Black Photo Album—Look at Me: 1890–1950 (1997) displays black people’s photographic portraits and text through a slide projection. For this archive project, he collected, restored, and re-contextualized the old portraits and added text. The presented figures depict the black South Africans who lived at the end of the nineteenth century. Most of them are well-dressed and take a pose in a European studio. Different from the well-prepared photographic representation, pieces of text include a disorder of alphabets, varied size of letters, inconsistent ground color, and misprinting effect. In a sense, the ambivalent mode of images and text seems to appeal the black people’s inner conflicts between being modernized versus colonized. In fact, Mofokeng once said that such a middle-class of black people did not exist in his education. Thus, this research analyzes the ways in which intertextuality of images and text in The Black Photo Album fills with the incomplete part of South African history. Reconsidering the functional limits of the TRC(Truth and Reconciliation Commission, 1995) in South Africa, this research argues that Mofokeng’s archive project delivers emotions of memories of the black people, which were not registered in the nation’s history.