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Artículos de revistas sobre el tema "Mandingo (african people) – history"

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Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 26 de julio de 2024

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1

Conrad, David C. "Islam in the Oral Traditions of Mali: Bilali and Surakata". Journal of African History 26, n.º 1 (enero de 1985): 33–49. http://dx.doi.org/10.1017/s0021853700023070.

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As a study of some Islamic factors involved in the construction of oral narrative by Manding bards, this article is chiefly concerned with two distinct cases in which griots have borrowed important legendary figures from the literature of Arabia. It is found that Bilali, described by traditional genealogists as progenitor of the ancient ruling branch of the Keita lineage, originated as Bilāl ibn Rabāḥ, a companion of Muhammad and the first mu'adhdhin. Genealogies or descent lists of early Malian rulers still contain names that have apparently survived from pre-Islamic times, but in most instances these early forebears of chiefly rank have been moved forward into the Islamic era and displaced as founding ancestors by figures like Bilali, who originated in Muslim Arab literature. Similarly, at the lower levels of the social hierarchy, major artisan classes like the blacksmiths and leatherworkers have adopted their own collective ancestors from Islamic tradition.In the case of Surakata, collective ancestor of Bambara and Mandinka griots, it is recalled that he began as Surāqa ibn Mālik, in Arab tradition an enemy of Muhammad who became an early convert to Islam, a conversion that seems to have had a special resonance in a West African setting where many people have made the same shift. Pre-Islamic themes in Manding oral tradition have in many cases been obliterated by the bards' preoccupation with Islamic subjects, particularly events from the life and times of the Prophet. However, despite the pervasiveness of Islamic themes, the blood motif found in some accounts of griot ancestry indicates that at least the essence of certain elements of pre-Islamic West African culture survives in Manding oral tradition.

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2

Tamari, Tal. "The Development of Caste Systems in West Africa". Journal of African History 32, n.º 2 (julio de 1991): 221–50. http://dx.doi.org/10.1017/s0021853700025718.

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Endogamous artisan and musician groups are characteristic of over fifteen West African peoples, including the Manding, Soninke, Wolof, Serer, Fulani, Tukulor, Songhay, Dogon, Senufo, Minianka, Moors, and Tuareg. Castes appeared among the Malinke no later than 1300, and were present among the Wolof and Soninke, as well as some Songhay and Fulani populations, no later than 1500. All the West African castes ultimately developed from at most three centers, located among the Manding, Soninke, and/or Wolof. Migration is the key process explaining the current distribution of caste people. Formation of blacksmith and bard castes among the Manding may be related to the Sosso–Malinke war, described in the Sunjata epic, which led to the founding of the Mali empire. As they evolved over time, castes acquired secondary specializations or changed occupations, and moved up or down in rank relative to other social groups. Although marriage alliances took place within a caste or among a limited number of castes, castes did not form demographic isolates. Children of caste men and slave concubines had caste status, while free persons taken captive in war sometimes claimed to be caste members. Assimilation of local artisans to a caste may have occurred when caste institutions were first introduced into a given area.

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3

Ako Odoi, David y Ernest Kwesi Klu. "Ethnography Within an Autobiographical Portrait: The Case of Camara Laye’s the African Child". International Journal of Applied Linguistics and English Literature 7, n.º 4 (1 de julio de 2018): 87. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.4p.87.

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Africa as a continent has many ethnic groups. For most non-Africans, Africa is a homogenous society and therefore all African societies and cultures are lumped together. There may be many similarities between cultures. However, the subtleties in culture for each group are not obvious to people outside Africa and most often they are ignored. Early novelists from Africa like Camara Laye have sought to project their own unique stories and give an expose on what and why their ethnic group puts up certain practices. In these stories however, the artist also invariably writes the history or ethnography of the group. So, though Laye’s work is regarded as a novel and in most instances as an autobiography of childhood, the work has deep touches of ethnography and therefore provides a bridge between these two spheres. It becomes therefore important to have a close study of these two domains as shown in The African Child. This paper therefore aims at investigating some ethnographic concerns of the Mandinka society and analyzes the purpose and role of two prominent names used in the work. It is these apparently neglected part that aid in projecting Laye’s autobiography.

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4

Hinchman, Mark. "House and Household on Gorée, Senegal, 1758-1837". Journal of the Society of Architectural Historians 65, n.º 2 (1 de junio de 2006): 166–87. http://dx.doi.org/10.2307/25068263.

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The West African island of Gorée was one of the nodes that connected African trading routes to North Atlantic trade. The varied population included English, French, Portuguese, Manding, Moor, Sereer, and Wolof. The island was notable because many of the categories by which people are identified-gender, race, class-were not strictly defined and did not dictate economic success. At one time, African women constituted the majority of property owners. Whereas many colonial studies focus on urbanism and colonial discourse, this article looks to the domestic sphere. For this inquiry into life on the ground, I cast my net wide and draw on source materials including rental contracts, wills, and probate inventories. My goal is to complicate the perception of how buildings functioned in colonial environments. The primary method is considering a variety of users, including wealthy Europeans, tenants, servants, and those for whom Gorée is most widely known-slaves.

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5

Wright, Donald R. "Requiem for the Use of Oral Tradition to Reconstruct the Precolonial History of the Lower Gambia". History in Africa 18 (1991): 399–408. http://dx.doi.org/10.2307/3172074.

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For the simple truth is that much oral tradition is mutually contradictory, biased, garbled, nonsensical, and essentially codswallop.In 1974—the same year I ventured into the field to begin collecting oral data for my doctoral thesis, a precolonial history of a Mandinka state at the mouth of the Gambia River—Robert W. Fogel and Stanley L. Engerman published their now much maligned work on African American slavery, Time on the Cross. With publication of the book, Fogel and Engerman did something few historians had done before or have done since: they made public their evidence—all of it, data and statistical methodology—so others could determine how they had arrived at their conclusions. Perhaps it was because their interpretation of slavery was so different from those preceding it that historians used Fogel and Engerman's published evidence to dismantle, piece by piece, their arguments and the way they had arrived at them.But making available otherwise inaccessible evidence seemed to me the right thing to do. So, in the field and afterward, I offered up my oral data. (The written evidence I used was already available, either published or in archives at various places on three continents.) I deposited copies of cassette tapes of my interviews, with copies of transcribed translations, in the Gambia and in the United States. Also, within a few years of finishing the dissertation I published two volumes of translated, transcribed, and annotated oral traditions from the collection in an inexpensive series that I thought would be accessible to most interested parties. If people wanted to test my hypotheses, attack my methods, or berate my conclusions, they at least had the materials for doing so.

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6

Cisse, Ousmane. "ʿAjamī Script in Senegambian Mandinka Communities". Islamic Africa 14, n.º 2 (26 de octubre de 2023): 199–217. http://dx.doi.org/10.1163/21540993-20230006.

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Abstract The article discusses the rich oral and written traditions of the Mandinka communities in West Africa. Their oral traditions, which are embodied by the jali (griot) caste, have served for centuries to transmit multiple forms of knowledge between generations. Besides their oral traditions, multiple forms of literacy coexist with illiteracy in the Mandinka communities in Senegambia. The first form of literacy in Mandinka communities is ʿAjamī. Currently, ʿAjamī remains the primary means of written communication for many Mandinka speakers in Senegambia. They keep their records of various events and transmit various forms of knowledge in this medium. Using selected Mandinka ʿAjamī texts, this paper focuses on the innovations that Mandinka scholars have made to the classical Arabic script in order to develop their own ʿAjamī writing system. I discuss the people who use the system, the types of texts that are produced, and the broader social and cultural significance of ʿAjamī in Senegambian Mandinka communities.

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7

Rovenchak, Andrij. "A Quantitative Analysis of Writing Systems: The N’ko Alphabet". Ukraina Moderna 27, n.º 27 (2019): 139–52. http://dx.doi.org/10.30970/uam.2019.27.1066.

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The region of West Africa is of interest for the study of the origin and development of writing because a number of scripts were created there for several local languages during the 19th and 20th centuries, especially for the Mande family (the Vai, Mende, Kpelle, Looma, and Bamana syllabaries). In 1949 the Guinean enlightener Soulemayne Kanté developed the N’Ko alphabet for the Manding (Manden) languages, which belong to the Mande family and include, in particular, Bamana (Bambara), Jula (Dyula, Dioula), and Maninka. The name “N’Ko” originates from the phrase N ko ‘I say’ in Manding languages. This script is predominantly used in Guinea for Maninka (Maninka-Mori), which is native to more than 3.5 million people in Guinea, Mali and Sierra Leone. The N’Ko alphabet is also widely used in Liberia, the Côte d’Ivoire, and the African diaspora (mainly in Nigeria and Egypt) by a hundred thousand to a million persons. This article provides information about studies of various aspects of the N’Ko alphabet. First of all, the complexity of the graphic forms of each of the 27 letters is calculated according to certain principles. For example, the point corresponds to 1, the straight line segment is 2, and the arc is 3; also certain weight is given to various types of connections and crossed lines. A frequency analysis of the distribution of letters is undertaken in the corpus of Maninka texts written in N’Ko, with more than 3.1 million words. This made it possible, in particular, to trace the extent to which the complexity of the graphic form of the signs correlates with their frequency. It appears that such a correlation is not very significant: the correlation coefficient is –0.38, whereas, for example, for the Morse code in English texts it reaches –0.82. The full inverse correlation, when simpler characters are always used to represent more frequent letters, corresponds to –1. It has also been shown that frequency analysis can serve as a further justification for certain orthographic principles in N’Ko, particularly of tone notation. The next task was to calculate orthographic uncertainty: in an ideal alphabet, where there is a one-to-one correspondence between phonemes (sounds) and graphemes (signs), this uncertainty is equal to zero. In the N’Ko alphabet, its values are quite small: 0.37 without taking into account the tone notation, and 0.22 with tone notation. For comparison, the values corresponding to some “old” writing systems are as follows: in the Ukrainian alphabet, it equals 1.12, while a slightly simpler Italian orthography provides uncertainty at the level of 0.56. The results obtained in this study can be useful for studying phonotactics, prosodic elements, and the history of writing and lexicography, as well as in comparative and contrastive studies.

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8

BEINART, WILLIAM. "History of the African People". South African Historical Journal 18, n.º 1 (noviembre de 1986): 223–28. http://dx.doi.org/10.1080/02582478608671614.

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9

Mungazi, Dickson A. y Robert W. July. "A History of the African People". International Journal of African Historical Studies 26, n.º 1 (1993): 221. http://dx.doi.org/10.2307/219213.

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10

Nantambu, Kwame. "Book Review: Review Article: Africa and African People in World History: Understanding Contemporary Africa, African History, a History of the African People, Plundering Africa's Past". A Current Bibliography on African Affairs 28, n.º 2 (diciembre de 1996): 119–24. http://dx.doi.org/10.1177/001132559702800204.

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11

Cody, Cheryll Ann y William S. Pollitzer. "The Gullah People and Their African Heritage". Journal of Southern History 67, n.º 3 (agosto de 2001): 642. http://dx.doi.org/10.2307/3070030.

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12

Ayittey, George B. N. "African People in the Global Village: An Introduction to Pan African Studies (review)". Journal of World History 12, n.º 1 (2001): 220–22. http://dx.doi.org/10.1353/jwh.2001.0003.

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13

Beckerleg, Susan. "African Bedouin in Palestine". African and Asian Studies 6, n.º 3 (2007): 289–303. http://dx.doi.org/10.1163/156920907x212240.

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AbstractThe changing ethnic identity and origins of people of Bedouin and African origin living in southern Israel and the Gaza Strip are explored in this paper. For thousands of years, and into the twentieth century, slaves were captured in Africa and transported to Arabia. Negev Bedouin in Palestine owned slaves, many of whom were of African origin. When Israel was created in 1948 some of these people of African origin became refugees in Gaza, while others remained in the Negev and became Israeli citizens. With ethnic identity a key factor in claims and counter claims to land in Palestine/Israel, African slave origins are not stressed. The terminology of ethnicity and identity used by people of African origin and other Palestinians is explored, and reveals a consciousness of difference and rejection of the label abed or slave/black person.

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14

Beck, Bernard. "Extraordinary People: Hero Movies for African American History Month". Multicultural Perspectives 23, n.º 2 (3 de abril de 2021): 73–76. http://dx.doi.org/10.1080/15210960.2021.1915089.

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15

PETERSON, DEREK R. "CULTURE AND CHRONOLOGY IN AFRICAN HISTORY". Historical Journal 50, n.º 2 (9 de mayo de 2007): 483–97. http://dx.doi.org/10.1017/s0018246x07006164.

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Sources and methods in African history: spoken, written, unearthed. Edited by T. Falola and C. Jennings. Rochester: University of Rochester Press, 2004. Pp. xxi+409. ISBN 1-58046-140-9. £50.00.Honour in African history. By John Iliffe. Cambridge: Cambridge University Press, 2005. Pp. xv+404. ISBN 0-521-54685-0. £16.99.Black experience and the empire. Edited by P. Morgan and S. Hawkins. Oxford: Oxford University Press, 2004. Pp. xv+416. ISBN 0-19-926029-x. £39.00. Muslim societies in African history. By D. Robinson. Cambridge: Cambridge University Press, 2004. Pp. xx+220. ISBN 0-521-533566-x. £10.99.The study of African culture stands in a uneasy relationship with the study of African history. Historians work by pegging people, places, and events to a place on time's ever-lengthening yardstick. For the historical discipline, time is a structure that stands behind and lends meaning to human events. Culture, by contrast, is often claimed to be timeless, the unique inheritance of a distinct group of people. Culture builders work by short-circuiting chronology. They poach events, names, clothing styles, and other inspirational elements from the past and marshal them as a tradition to be proud of. The study of cultural history enters into a field where the partitions between past and present are being trampled by the traffic of human imagination.

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16

Winch, Julie y James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of Southern History 60, n.º 4 (noviembre de 1994): 803. http://dx.doi.org/10.2307/2211091.

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17

Sidorova, Galina. "Belgium: a History of African Exploration". ISTORIYA 14, S23 (2023): 0. http://dx.doi.org/10.18254/s207987840025641-4.

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In the late 19th — early 20th centuries, the European states paid special attention to the African continent, which for many was then terra incognita, despite geographical discoveries and scientific information available. The rumors that spread in Europe about barbaric tribes, cannibals and wild animals frightened and repelled ordinary people. However, businessmen and merchants saw enormous benefits in the acquisition of colonies. The distant continent promised them fabulous profits from colonial goods, raw materials for new industry and cheap labor. In addition, having overseas territories was prestigious for European states and became a symbol of national pride. “At the beginning of the 20th century, white Europe was the recognized as the master of the world, and white people were almost universally considered as rulers for which the rest of the world exists” — this is how the British writer, Africanist Winston Dubois saw Europe. New approaches in the foreign policy of European states have become characteristic not only for England and France, who were the “pioneers” of colonial conquests, but also for the little Belgium. The cunning and enterprising Belgian king Leopold II, having circumvented England and France, which competed for success on the Black continent, thanks to numerous manipulations in the business and political sphere, was able to secure for himself huge “ownerless” territories in the center of Africa, which later transformed into three states. These are the modern Democratic Republic of the Congo, Rwanda and Burundi.

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18

Chuhila, Maxmillian Julius. "African Environmental History: East African Progress, 1970s to the Present". Tanzania Zamani: A Journal of Historical Research and Writing 11, n.º 1 (1 de marzo de 2019): 1–29. http://dx.doi.org/10.56279/tza20211112.

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This paper provides a historiographical review of the development of African environmental history in the past five decades. It reviews major developments in the field by examining the themes covered, the methodology used and how the discipline can be expanded. While it focuses on Tanzania mostly, it starts with a general overview of African and East African experiences before narrowing down to Tanzania. It tries to fit the general developments into the East African context by using Tanzania. It suggests that environmental historians of Africa should consider the study of urban environments that by far have been left to human geographers and anthropologists especially after the debatable ‘end of nature’ movement. The urban environments, infrastructure, rapid demographic change in African unplanned cities and towns for instance, present challenges that are negotiated by urban dwellers and that are central in environmental history. Our focus has always been studying rural communities while ignoring the urban spaces that also have unique challenges and its people have developed strategies to deal with them in the context of changing access to urban opportunities on urban resources.

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19

Thompson, Leonard y Peter Warwick. "Black People and the South African War, 1899-1902". Journal of Interdisciplinary History 16, n.º 1 (1985): 169. http://dx.doi.org/10.2307/204353.

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20

White, Shane y James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of American History 81, n.º 2 (septiembre de 1994): 701. http://dx.doi.org/10.2307/2081269.

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21

Williams, Richard Allen. "The African Exchange: Toward a Biological History of Black People". JAMA: The Journal of the American Medical Association 261, n.º 14 (14 de abril de 1989): 2134. http://dx.doi.org/10.1001/jama.1989.03420140136045.

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22

Frazier, Denise. "The Nickel: A History of African-Descended People in Houston’s Fifth Ward". Genealogy 4, n.º 1 (24 de marzo de 2020): 33. http://dx.doi.org/10.3390/genealogy4010033.

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This paper will chronicle the unique stories that have come to exemplify the larger experience of Fifth Ward as a historically African American district in a rapidly changing city, Houston. Fifth Ward is a district submerged in the Southern memory of a sprawling port city. Its 19th century inception comprised of residents from Eastern Europe, Russia, and other religious groups who were fleeing persecution. Another way to describe Fifth Ward is much closer to the Fifth Ward that I knew as a child—an African American Fifth Ward and, more personally, my grandparents’ neighborhood. The growing prosperity of an early 20th century oil-booming Houston had soon turned the neighborhood into an economic haven, attracting African Americans from rural Louisiana and east Texas. Within the past two decades, Latino communities have populated the area, transforming the previously majority African American ward. Through a qualitative familial research review of historic documents, this paper contains a cultural and economic analysis that will illustrate the unique legacies and challenges of its past and present residents. I will center my personal genealogical roots to connect with larger patterns of change over time for African Americans in this distinct cultural ward.

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23

Curry, Leonard P. y James Oliver Horton. "Free People of Color: Inside the African American Community." American Historical Review 99, n.º 4 (octubre de 1994): 1401. http://dx.doi.org/10.2307/2168941.

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24

Wilde, Richard H. y Peter Warwick. "Black People and the South African War, 1899-1902". American Historical Review 90, n.º 2 (abril de 1985): 474. http://dx.doi.org/10.2307/1852789.

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25

Nshimbi, Christopher Changwe. "Pan-African Aspirations Drive a New Free Trade Pact". Current History 118, n.º 808 (1 de mayo de 2019): 188–93. http://dx.doi.org/10.1525/curh.2019.118.808.188.

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26

Baker, Bruce E. "A Working People: A History of African American Workers since Emancipation". Labor 13, n.º 1 (febrero de 2016): 156–58. http://dx.doi.org/10.1215/15476715-3342830.

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27

Lambert, John. "‘An Unknown People’: Reconstructing British South African Identity". Journal of Imperial and Commonwealth History 37, n.º 4 (19 de noviembre de 2009): 599–617. http://dx.doi.org/10.1080/03086530903327101.

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28

Delgado, Érika Melek. "Freedom Narratives: The West African Person as the Central Focus for a Digital Humanities Database". History in Africa 48 (junio de 2021): 35–59. http://dx.doi.org/10.1017/hia.2021.14.

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AbstractThis article discusses the methodology behind the development of new tools of research for African history that are a user-friendly source for public engagement. The focus is on biographical profiles of West African people during the era of the trans-Atlantic slave trade, which is an innovative approach to social history. The representation of enslaved Africans has typically been numbers recorded in logs and accounts compiled by slave merchants and captains. Freedom Narratives is an open-source relational database that reveals the people who constitute those numbers.

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29

Hargreaves, J. D. "African History: The First University Examination?" History in Africa 23 (enero de 1996): 467–68. http://dx.doi.org/10.2307/3171957.

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The first generation of history students from Africa to graduate from British universities inevitably had to face extended examinations, with specialized papers largely centered on European history. When Kenneth Onwuka Dike arrived in Aberdeen University in 1944 he had already contended successfully at Fourah Bay College with the Durham syllabuses for the General BA. Now, however, thanks to the goodwill of Professor J. B. Black (best known as author of The Reign of Elizabeth in the standard Oxford History of England), he obtained permission to sit what was probably the first examination on the history of tropical Africa to be set by any European university.In a lecture delivered almost thirty years later Dike recalled:cautiously approaching my Head of Department, the late Professor J B Black, and mildly protesting that of the thirteen final degree papers I was required to offer in the Honours School of History, not a single paper was concerned with the history of Black people. I requested that in place of the paper on Scottish constitutional law and history, which I found intolerably dull, I should be permitted to offer the History of Nigeria. The old professor took off his glasses, uttered not a word, but from the way he looked at me demonstrated that he was not a little shocked by my temerity, nevertheless, and after a series of animated discussions, the Department of History, to its great credit, accepted my proposal. Since there was no one competent to teach Nigerian history at Aberdeen, they sent me to Oxford during the summer months to study under Dame Margery Perham and Professor Jack Simmons.

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30

Wells, Harwell. "“People are People in a New Sense”: Race, Markets, Foundations, and Paul K. Edwards’s The Southern Urban Negro as a Consumer". Tocqueville Review 43, n.º 2 (1 de diciembre de 2022): 69–88. http://dx.doi.org/10.3138/ttr.43.2.69.

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This article uncovers the story behind the first systematic study of the African-American consumer market, Paul K. Edwards’s The Southern Urban Negro as a Consumer (1932). Apparently the work of single researcher working at a small African-American college, Fisk University, The Southern Urban Negro as a Consumer was in fact the product an unlikely intersection of larger developments in early twentieth century America: the growing industry producing market research and ambitious philanthropic foundations that aimed to reform the American South. The book’s purpose was not merely to map an untapped market but to demonstrate that African-Americans were viable consumers, in order to win them a new and improved status in American society.

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31

Thomas, Charles G. y Roy Doron. "Out of Africa: The Challenges, Evolution, and Opportunities of African Military History". Journal of African Military History 1, n.º 1-2 (6 de septiembre de 2017): 3–23. http://dx.doi.org/10.1163/24680966-00101002.

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Since their inception, African studies have endeavored to dispel the harmful racialized stereotypes of the African people. However, these efforts have been uneven and some aspects of African history have remained immersed in colonial dehumanized tropes. The sub-discipline of African military history has been one such aspect due in part to structural issues involved in its generation. However, with these structural issues slowly being overcome by advances in the discipline, the development of African institutions, and the expansion of historical inquiry, there are now a multitude of African military historical inquiries that might be successfully pursued. In turn, these inquiries will help transform the understanding of African military practices from a racialized discussion of slave raids and massacres to a nuanced examination of a complex socio-political practice.

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32

Kabera, Samuel. "The Usability of ICT Technologies in Enhancing Gospel Preaching To People with Disabilities in Rwandan Churches." International Journal of Scientific Research and Management 10, n.º 05 (9 de mayo de 2022): 2257–305. http://dx.doi.org/10.18535/ijsrm/v10i5.el02.

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The Church of Christ worldwide, as well as African cultural setting, has always cared for people with disability. The central problem they faced is that they care for them by imposing their own agenda on them. In other words, they take over their lives by over-caring. Because of guilt, they want to do everything for them, as if they are not capable of functioning within that community. This way of caring leads to them over-protects these people. The process of caring over-shadows people with disability. They simply take over their lives, which results in the fact that these people become object of those who care for them. They are called names and are described by their function or through their disability. This is how they lose their name in life. The above discussion simply explains this object relational syndrome. For example, they are called abafitubumuga (handicapped). In brief, they lose who they are, when the community uses their characteristic instead of their names, and behavior becomes a way of dealing with them. The African church finally endorses the above by removing the image and likeness of God from them. For example, when they attend worship, they are viewed as people who are not normal, and in need of prayer, for healing so that they can be normal like us. This is another way of dealing with them as objects. Another obstacle in the African church is lack of ramps. The church is expecting the so-called normal people who function in a way that they want. This is a sign that people with disability are not welcomed. Finally, they are viewed as people possessed by demons and therefore in need of healing. The church, without finding out what they need, sets the agenda. The reader will now understand why the African church has neglected them. Keywords: people; disability; church; pastoral care; African church; African communities; Accessibility; Inclusion of people with disabilities; Caring for people with disabilities; The church and people with disabilities.

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33

Ruffins, Fath Davis. "Building Homes for Black History". Public Historian 40, n.º 3 (1 de agosto de 2018): 13–43. http://dx.doi.org/10.1525/tph.2018.40.3.13.

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This essay investigates the cultural forces that shaped the development of the post 1945 founders, founding directors of African American museums and the pioneers at historically white institutions, such as the Smithsonian. All of these people were shaped by the “Negro Canon” whose principal components were the African American political and cultural activists of the earlier twentieth century such as Carter G. Woodson and Alain Locke, and their exposure to the society of “historically Black colleges and universities” (HBCUs). These experiences helped them creatively adapt to the rapidly shifting socio-political environment of the postwar era to change forever the cultural landscape of the United States.

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34

Fadem, Pam, Rachel Leah Klein y Benjamin D. Weber. "Open Letters from Prison". Radical History Review 2023, n.º 146 (1 de mayo de 2023): 151–66. http://dx.doi.org/10.1215/01636545-10302919.

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Abstract This article describes the response of a group of California women prisoners and their allies on the outside to the conditions that radically altered and devastated the lives of people in prison during the ongoing COVID-19 pandemic. Benjamin Weber, African American and African Studies faculty member at the University of California, Davis, reached out to the California Coalition for Women Prisoners (CCWP), with its over twenty-six years of relationships with incarcerated women in California prisons. CCWP members Pam Fadem and Rachel Leah Klein collaborated to intervene early in the pandemic to facilitate communication among people both on the inside and outside of prison.

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35

Radebe, Mandla J. "Book Review: A Brief History of South Africa: From Earliest Times to the Mandela Presidency". Thinker 92, n.º 3 (2 de septiembre de 2022): 96–101. http://dx.doi.org/10.36615/thethinker.v92i3.1463.

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The writing of South African history has been contentious, mainly due to the exclusion of the majority African people whose pastachievements have often been ignored or treated contemptuously. Various tendencies in the writing of this history sought to dispute Africans’ claim to South Africa. The Afrikaner tendency, for example, portrayed Africans as not being indigenous to this country (Theal, 1897). On the other hand, the liberal tradition considered South Africa as constituting a single nation with white people making up thecore while black people in general, and Africans in particular, had to be integrated on the basis of meeting particular standards (Nxumalo, 1992).

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36

SHERWOOD, M. "The Black Handbook: The people, history and politics and the African Diaspora". African Affairs 98, n.º 390 (1 de enero de 1999): 133–34. http://dx.doi.org/10.1093/oxfordjournals.afraf.a007998.

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37

GRAY, RICHARD. "People and Empires in African History: Essays in memory of Michael Crowder". African Affairs 92, n.º 368 (julio de 1993): 471–72. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098651.

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38

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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39

McDonald, Roderick A. y James Oliver Horton. "Free People of Color: Inside the African American Community". Journal of the Early Republic 14, n.º 3 (1994): 430. http://dx.doi.org/10.2307/3124544.

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40

Schoenbrun, David, Felix Chami, Gilbert Pwiti y Chantal Radimilahy. "People, Contacts, and the Environment in the African Past". International Journal of African Historical Studies 35, n.º 2/3 (2002): 548. http://dx.doi.org/10.2307/3097665.

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41

Molebatsi, Natalia y T. Tu Huynh. "Our World through Our Words: the People and Their Stories through Our Ancestors’ Voices". African and Asian Studies 19, n.º 1-2 (21 de abril de 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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42

VAN DEN BERSSELAAR, DMITRI. "WHO BELONGS TO THE ‘STAR PEOPLE’? NEGOTIATING BEER AND GIN ADVERTISEMENTS IN WEST AFRICA, 1949–75". Journal of African History 52, n.º 3 (noviembre de 2011): 385–408. http://dx.doi.org/10.1017/s002185371100048x.

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ABSTRACTThis article explores the different trajectories of advertising for schnapps gin and beer in Ghana and Nigeria during the period of decolonisation and independence up to 1975. It analyses published newspaper advertisements alongside correspondence, advertising briefs, and market research reports found in business archives. Advertising that promoted a ‘modern’ life-style worked for beer, but not for gin. This study shows how advertisements became the product of negotiations between foreign companies, local businesses, and consumers. It provides insights into the development of advertising in West Africa, the differing ways in which African consumers attached meanings to specific commodities, and possibilities for the use of advertisements as sources for African history.

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43

Reno, William. "Africa's Young Survivors". Current History 115, n.º 781 (1 de mayo de 2016): 196–98. http://dx.doi.org/10.1525/curh.2016.115.781.196.

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44

Berry, Sara. "Marginal Gains, Market Values, and History". African Studies Review 50, n.º 2 (septiembre de 2007): 57–70. http://dx.doi.org/10.1353/arw.2007.0082.

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Abstract:Inspired by Jane Guyer's insights in Marginal Gains (2004) into the distinctive logics and performative repertoires that animate economic life in Africa, this article offers a few reflections on the implications of African economic dynamics for conceptual debates about economic and social meanings of value. In particular, it is suggested that market values may be understood not simply as momentary quantitative indicators or measurements of opportunity costs, but as social processes in which people continually assess present circumstances and options in terms of their understandings of the past. Since history may always be read in more than one way, there is always an element of ambiguity in market values. Rather than a chronicle of exceptional responses to global forces and common human needs, African economic history may be read as an opportunity to reflect on how people and events come together in economically enabling or destructive ways in particular times and places, and what is historically specific about Africans' gains and losses from economic interactions with one another and with other parts of the world.

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45

Decker, Corrie. "A Feminist Methodology of Age-Grading and History in Africa". American Historical Review 125, n.º 2 (1 de abril de 2020): 418–26. http://dx.doi.org/10.1093/ahr/rhaa170.

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Abstract Age is an essential category of analysis for African history. For over a century, social scientists have emphasized the central role of age-grading in African cultures. Whereas most people in precolonial African societies assessed age in relative terms (juniors vs. seniors), European colonialism expanded the legal importance of chronological age. Gender mattered to both definitions of age. Faced with two incommensurable systems for understanding life stages—one based on relational (male) seniority and the other on chronological age—African women growing up during the colonial period found new ways to assert a sense of belonging among generations of women. I argue in favor of a feminist methodology that recognizes the broader trend among a generation of young women in Africa who employed conflicts over age to assert their maturity, and in doing so located themselves in their own histories. Identifying female age sets and generations thus offers new perspectives on how African girls and women make and remake history.

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46

Fleming, John E. "The Impact of Social Movements on the Development of African American Museums". Public Historian 40, n.º 3 (1 de agosto de 2018): 44–73. http://dx.doi.org/10.1525/tph.2018.40.3.44.

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The effort to preserve African American history is firmly grounded in the struggle for freedom and equality. Black people understood the relationship between heritage and the freedom struggle. Such struggles in the pre and post Civil War eras spurred the preservation of African and African American culture first in libraries and archives and later museums. The civil rights, Black Power, Black Arts and Black Studies movements helped advance social and political change, which in turn spurred the development of Black museums as formal institutions for preserving African American culture.

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47

Ikaonaworio, Eferebo. "Nembe Cultural Festivals of Nigeria: African Culture Notes". International Journal of Comparative Studies in International Relations and Development 9, n.º 1 (30 de noviembre de 2023): 120–37. http://dx.doi.org/10.48028/iiprds/ijcsird.v9.i1.09.

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Cultural festivals are increasingly becoming arenas of discourse for scholars to express their innate views about the cosmological component of a society on a wider social, cultural and political scales. Thus, galvanizing debates that invariably polarizes between those advocating change and those preserving tradition in the face of globalization. This paper however analyzes the significance of cultural festivals among the Nembe people of Ijo ethnicity of Nigeria. Thus, the paper informs that generally festival and its cultural contents is the livewire that have been appropriately utilized to keep alive the cultural history of what becomes the collective or historical memory of the people concerned; which links them to their past. This ostensibly underpins the collective sustainability of the meaning, importance, as well as the role festival plays in the history of Nembe society of all ages. The findings revealed that festival was and is a major source of history as well as history in its own right among non-literate societies of the globe for historical, aesthetic, as wel as existential purposes. The methodological approach in this paper was historical anthropology where primary and secondary data collection were subjected to varying content analysis for utilization informed the conclusion reached.

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48

Eferebo, Ikaonaworio. "NEMBE CULTURAL FESTIVALS OF NIGERIA: AFRICAN CULTURE NOTES". International Journal of Comparative Studies in International Relations and Development 9, n.º 1 (11 de noviembre de 2023): 120–38. http://dx.doi.org/10.48028/iiprds/ijcsird/ijcsird.v9.i1.09.

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Cultural festivals are increasingly becoming arenas of discourse for scholars to express their innate views about the cosmological component of a society on a wider social, cultural and political scales. Thus, galvanizing debates that invariably polarizes between those advocating change and those preserving tradition in the face of globalization. This paper however analyzes the significance of cultural festivals among the Nembe people of Ijo ethnicity of Nigeria. Thus, the paper informs that generally festival and its cultural contents is the livewire that have been appropriately utilized to keep alive the cultural history of what becomes the collective or historical memory of the people concerned; which links them to their past. This ostensibly underpins the collective sustainability of the meaning, importance, as well as the role festival plays in the history of Nembe society of all ages. The findings revealed that festival was and is a major source of history as well as history in its own right among non-literate societies of the globe for historical, aesthetic, as wel as existential purposes. The methodological approach in this paper was historical anthropology where primary and secondary data collection were subjected to varying content analysis for utilization informed the conclusion reached.

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49

Walker, Tamara J. "“They Proved to Be Very Good Sailors”: Slavery and Freedom in the South Sea". Americas 78, n.º 3 (julio de 2021): 439–65. http://dx.doi.org/10.1017/tam.2021.47.

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AbstractThis article mines archival sources and published accounts from the late seventeenth and early eighteenth centuries to highlight the extent to which enslaved men, women, and children in the South Sea came into contact with British corsairs. It does so in ways that lend to three important observations: that people of African descent occupied a central role within the history of British corsair activity in the South Sea; that British corsair activity in the South Sea forms part of the history of the slave trade; and that there are important differences between British corsairs’ use of enslaved and free people of African descent in the South Sea as compared to the Atlantic World. The latter point, which rests on the recognition of the particular linguistic skills and geographic knowledge held by people of African descent in the South Sea and British corsairs' particular vulnerabilities, also provides a useful framework for future research on both the specificity of black life in the region and the meanings those skills and knowledge held for Africans and their descendants themselves.

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50

Hutchinson, Janis. ": The African Exchange: Toward a Biological History of Black People . Kenneth F. Kiple." American Anthropologist 91, n.º 2 (junio de 1989): 513–14. http://dx.doi.org/10.1525/aa.1989.91.2.02a00810.

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