Literatura académica sobre el tema "Poto (African people)"
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Artículos de revistas sobre el tema "Poto (African people)"
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Thomas, C. "Bloodier than black and white: liberation history seen through detective sergeant Donald Card’s narrative of his investigations of Congo and Poqo activities, 1960-1965". New Contree 50 (30 de noviembre de 2005): 20. http://dx.doi.org/10.4102/nc.v50i0.440.
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By 1950 the African National Congress and the Natal and Transvaal Indian congresses, had already embarked on an activist road to free Africans, Coloureds and Indians from unfair discrimination, injustices big and petty, and oppression. Over the next ten years, the liberation struggle quickened into a multifronted thrust against the apartheid state, including civil disobedience, strikes and boycotts, and the transition to violent struggle. From the pioneering works such as Edward Roux’s Time Longer than Rope (1964) through a host of treatises to the latest study by the South African Democracy Education Trust, The Road to Democracy Volume 1 (1960-1970) (2004) the liberation struggle has, with few exceptions, been sketched in black and white. Scholars generally sing the praises of the seekers of the public good (the liberation movement) and excoriate the perpetrators of evil (the apartheid state and its functionaries).1 The liberation struggle did indeed involve the efforts of those aspiring to freedom, opportunity and republican virtue against those who oppressed African, Coloured and Indian people and held them hostage through legislation and denial of opportunity and who appropriated the best fruits of society for white South Africans. Political struggle, and indeed political combat, as it played out in South Africa, however, made for a messy picture that often defies the hero-andvillain narratives that had invariably been produced and which seeped into our national consciousness. This article will explore the evasions, omissions, and twists that made possible the black and white liberation history that are currently consumed. To do so the activities of the Congo or iKongo movement, will be probed into as well as that of and Poqo.2 It will be done through the story of police detective Donald Card who had been involved in almost every significant event in South African history the past five decades.3 The why of certain events and developments, including crime under the cloak of politics, are often ignored or romanticised. This included charges of torture and brutality, push so readily into the public domain – as in Red Dust, the latest drama on torture in South Africa.
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Kaseke, Edwin. "Social security and older people". International Social Work 48, n.º 1 (enero de 2005): 89–98. http://dx.doi.org/10.1177/0020872805048711.
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English This article discusses the concepts and forms of social security and examines some of the systems and trends in Africa. Formal systems in Africa are poorly developed and suggestions are made for improving the situation. French Cet article discute de concepts et de formules de sécurité sociale et examine certaines tendances africaines. L'auteur observe que les systèmes de sécurité sociale sont peu développés en Afrique et suggère des moyens de remédier à la situation. Spanish Se examina el concepto y las formas de seguridad, así como también algunas de la direcciones hacia las que apunta la seguridad social en Africa. Se observa que en Africa los sistemas de seguridad social están poco desarrollados, y se hacen sugerencias para mejorar la situación.
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Auguste, HOUINSOU Tognidè. "Public Transport Services of Minibus between Cotonou and Porto – Novo in Benin". Journal of Humanities and Social Sciences Studies 5, n.º 7 (12 de julio de 2023): 14–28. http://dx.doi.org/10.32996/jhsss.2023.5.7.3.
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African cities, including Cotonou and Porto-Novo, have experienced an increase in their populations over the past four decades due to migration on the one hand and the services offered by the latter on the other. This requires mass transport for the mobility of urban populations and those on the outskirts of these cities. This research contributes to a better understanding of the risks to which the passengers of public transport provided by minibuses between Cotonou and Porto-Novo are exposed. The methodological approach used is based on documentary research, data collection in the field, data processing and analysis of results. The collection tools used are the observation grid, the questionnaire and the interview guide with 148 people and 21 municipal authorities. SPSS 2.1 was used for statistical data processing. The Excel 2013 spreadsheet, Word 2013 and QGIS software were respectively used for word processing, the creation of graphs and tables and then various maps. The analysis of the results shows that the socio-professional class of minibus public transport passengers between Cotonou and Porto-Novo is made up of workers 33% of the respondents; sellers and resellers of finished products, food (43%); students/pupils (11%) and others (13%) of those questioned. The purchasing power of this target remains weak, which does not allow it to use other means of public transport, which cost more than three times the minibus fare according to this one. Public transport by minibus is, therefore, the preferred method for low-class passengers. In addition, the results of this research reveal four main risks, which are: contamination of communicable diseases, including COVID-19, according to 23% of those questioned; the fall of apprentices or even users/passengers/customers for 24% of respondents; road traffic accidents (47%) and injuries related to discomfort in the seats of minibuses to which 6% of the passengers surveyed referred. Taking into account these risks and the weaknesses identified by this research will improve mass transport services by minibus between Cotonou and Porto-Novo.
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E. KROA, A. SOUMAHORO, B. YAO Kouamé, I. TIEMBRE y M.P. KOUADIO Yobouet. "Antimalarial and antianemic medicinal plants used by traditional medicine practitioners and the populations of the Korhogo 1 health district (Poro Region, Ivory Coast)". GSC Biological and Pharmaceutical Sciences 19, n.º 1 (30 de abril de 2022): 154–71. http://dx.doi.org/10.30574/gscbps.2022.19.1.0129.
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The purpose of this study is to identify a list of medicinal plants used by Traditional Medicine Practitioners and the populations to treat malaria and anemia in the health district of Korhogo1. The ethnobotanical survey carried out among 251 people, including 51 practitioners of traditional medicine and 200 people from the general population identified 49 species for the treatment of malaria. Individuals cited Azadirachta indica 54 times, Carica papaya 51 times and Nauclea latifolia. For the treatment of anemia, 36 species have been identified, of which the most cited are: Hibiscus sabdariffa (38 citations), Tectona grandis (27 citations) and Justicia secunda (27 citations). The predominantly methods of preparation of remedies are decoction (63.84%), maceration (11.15%). The remedies are administered in the majority of cases orally in the form of 64.04% drink. The leaves represented 51.26% of the organs used in the preparation of herbal remedies. As part of this survey, nearly 85 plant species were listed for their antimalarial and anti-anemic properties. These species constitute potential resources that can lead to the isolation of phytocompounds of therapeutic interest. Also, given the strong use of medicinal plants by the communities, at around 90%, the ivorian government, through the Ministry of Health, has integrated into its health policy and its strategy for the development and promotion of health. Traditional medicine the research and promotion component of the traditional African pharmacopoeia. This, with the aim of making available to the populations effective Improved Traditional Medicines, of guaranteed quality and harmlessness.
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Mumford, Jeremy Ravi. "Litigation as Ethnography in Sixteenth-Century Peru: Polo de Ondegardo and the Mitimaes". Hispanic American Historical Review 88, n.º 1 (1 de febrero de 2008): 5–40. http://dx.doi.org/10.1215/00182168-2007-077.
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Abstract Scholars of colonialism have drawn attention to the link between litigation and ethnography. In nineteenth- and early twentieth-century Asia and Africa, European colonizers frequently tried to adjudicate local disputes according to conquered people’s own laws, which they therefore investigated and codified (creating much invented tradition in the process). This paper explores that link in sixteenth-century Spanish Peru, where, to a remarkable extent, recently conquered Andean people took their disputes to colonial courts. Spanish judges were supposed to decide intra-Andean disputes according to existing laws and customs but seldom actually tried to find out what those customs were. However, in cases where colonial elites were already interested in understanding specific indigenous institutions, litigation between rival Andean groups provided the context in which Spanish officials explored those institutions most profoundly. As a case study, this paper examines the Spanish official Polo de Ondegardo and the Andean social category of mitmaqkuna or mitimaes, which were settlement enclaves created by the pre-Hispanic Inca state. Mitima networks undermined colonial policies of spatial clarity and social control but were legitimized by the prestige that the Incas’ memory carried in Andean society. They also appeared to be a basis for community prosperity in the bleak Andean highlands, a subject in which the Spanish conquerors, who depended on tribute from Andean communities, had a material stake. Through a series of lawsuits between indigenous parties, Spanish jurists—especially Ondegardo—developed explanations for this apparently alien social institution and integrated it into the colonial state.
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James, Helen Danladi. "Promoting Peaceful Coexistence Through Dialogue and Conflict Resolution". African Journal of Social Sciences and Humanities Research 5, n.º 4 (15 de julio de 2022): 21–26. http://dx.doi.org/10.52589/ajsshr-xx3tzaz0.
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Mwanatari is a community located between Lafiya and Lamurde in Lamurde LGA of Adamawa State. It lies on Latitude 9.560N and Longitude 11.70E, 164.00m/538.06ft ASL. The community shares boundary with Bwatiye (Bachama and Bata) communities. The ethnic groups found within the area are Mwana, Chobbo, Kwah, Waja, Lunguda, Dadiya, Jenjo, Hausa, and Fulani. The people of Mwanatari are predominantly agrarian. Lamurde is the administrative headquarters of the local government area and it is about 100 kilometers from Yola, the State capital. Like any other people Lamurde local government is noted for its unique cultural heritage. The Bachama people are noted warriors as is easily depicted in their popular dance “Wuro Kaduwe” closely related are the Homtu Gbatakaito at Gyawana which has to do with hunting, and the “Badan” at Nghakawo. They have the “kwete” wrestling festival in the town of Lamurde which comes up once in a year. It is a wrestling between the people of Gyawana and Lamurde. It is during the festival that His Royal Highness the Hama Bachama discloses his plans and vision to his subjects. Apart from Kwete wrestling festival, there is the “Poto” at Waduku, “Vayato” at Gyawana and Opalo. The Kwah “ Gikan” festival is celebrated yearly. The Waja celebrates “Saulawe” Chobbo “ Cito” and “Dikulem” “kreth” among the Lunguda and Dadiya respectively. Lamurde itself is a historical town where western civilization and tradition exist side by side. The Mwana people, according to history migrated from Cham in present day Balanga Local Government Area of Gombe State. The people of Cham migrated from Yamel in the East with some tribes like Lunguda, Tula, and Dadiya at about 1777. They came to Africa through Egypt and settled at Wanda. As a result of unproductive agricultural land, bad climate and weather, the people of Cham being good agriculturalists decided to move from Wanda to a free and fertile land at Fitilai (Kuntur) in 1797. At Fitilai, Baba Dan Bulo, an informant said, “The people of Cham settled in groups according to their clans. In these small clans, there is a type of disperse, cross or integrated relationship which is shown by ties of reputed kingship, chieftaincy and religious complexities. The major clans among these settlements were Fitilai to Bwelimi, and Fitilai to Dijimi, out of which the following small clans emerged: Jabe, Bwelimi, Kwasim, Lebe, Dungurang and Tiksir. These clans believed in peace and have special love and care for one another and therefore regard themselves as brothers (Shete) plural of Chum, brother”.
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Ntizimira, Christian Ruchaho. ""Does better understanding of cancer care needs impact outcomes...?" The experiences of the Kigali City Cancer Challenge innovation." Journal of Clinical Oncology 38, n.º 15_suppl (20 de mayo de 2020): e19016-e19016. http://dx.doi.org/10.1200/jco.2020.38.15_suppl.e19016.
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e19016 Background: Launched in January 2017 at the World Economic Forum in Davos, Switzerland, City Cancer Challenge (C/Can) is a multisectoral initiative supporting cities to take the lead in the design, planning, and implementation of cancer treatment solutions. C/Can serves as a unique platform to increase the number of people with access to quality cancer care in cities through a truly multisectoral approach. With access to both technical and financial resources, cities are supported to strengthen their capacity, leadership, and accountability in the delivery of cancer care, and engage in the design and implementation of cancer treatment and care solutions that meet the needs of their population. In 2018 during the World Health Assembly, the City of Kigali has been selected as the first African City Cancer Challenge alongside with Porto-Alegre from Brazil. Methods: The Needs Assessment questionnaire was designed to provide in-depth information on the delivery of cancer treatment and care services in a city. The objective is to generate systematic and reliable data on the availability. Results: Conclusions: The Kigali C/Can has developed an innovative solution from adapted from Rwandan patients, by Rwandan patients and for Rwandan patients through a city process which include a multi-sectorial decision-makers that was not happened before. [Table: see text]
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Cleminson, Richard y Ricardo Roque. "Imagining the ‘Biochemical Race’: Sero-Anthropology and Concepts of Racial Purity in Portugal (1900s–1950s)". European History Quarterly 51, n.º 3 (julio de 2021): 355–85. http://dx.doi.org/10.1177/02656914211025468.
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This article traces the reception of blood group research in Portuguese physical anthropology in the first half of the twentieth century and analyses its presence as ‘sero-anthropology’ within the context of the disciplinary and political dynamics of colonial and metropolitan Portugal and against the background of international developments on blood group research. It argues that Portugal, hitherto largely understudied in relation to the broader international picture, was in tune with these developments. The article argues further that Portuguese physical anthropology, particularly research based at the University of Porto, was deeply ingrained with the fear of ‘contamination’ of the ‘race’ by the colonialized ‘other’ and sought to differentiate the Portuguese from the peoples of Africa and the East where Portugal possessed colonies, while it also sought to place the Portuguese within the scale of racial hierarchies of ‘whites’ in Europe. The article elaborates on a number of central and marginal figures within Portuguese anthropology to illustrate these claims and argues that the discipline was in tune with wider European developments in the field but with specific colonialist and racialist inflections, some of which are still felt in Portuguese culture today.
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Rosasco, Paolo, Leopoldo Sdino y Benedetta Sdino. "Immigration in Genoa: real estate demand survey in the historic centre [Immigrazione a Genova: un’indagine conoscitiva sulla domanda immobiliare nel centro storico]". Valori e Valutazioni 28 (julio de 2021): 67–80. http://dx.doi.org/10.48264/vvsiev-20212807.
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Migratory flows which characterized European cities over the last decade have generated profound changes in the social and economic tissue causing a housing demand with its own characteristics. In Italy, such phenomenon is particularly evident, not only in terms of property demand by foreigner residents, but also as to the turnover produced in terms of volume. Immigration in Genoa manifested itself starting from the second post-war period through a considerable flow of people coming from South of Italy regions looking for an occupation in many state industries and companies in the city or the port. The phenomenon ceased in the ‘70s with the beginning of the deindustrialization and it has been substituted by foreign immigration coming from North Africa and Central America poorest countries. New residents settle in the urban units of Molo, Maddalena and Prè (Historic Centre) abandoned by traditional inhabitants and where the lower prices level makes the buildings more accessible to this specific demand, often characterized by reduced economic capacities. I flussi migratori che caratterizzano le città europee in questi ultimi decenni hanno generato profondi cambiamenti nel tessuto sociale ed economico causando una domanda abitativa con propri caratteri. In Italia, il fenomeno è particolarmente evidente, sia in termini di domanda di immobili da parte di residenti stranieri sia in termini di volumi di affari prodotti. Per la città di Genova il fenomeno dell’immigrazione si manifesta a partire dal secondo dopoguerra con un consistente flusso di soggetti provenienti dalle regioni del sud Italia in cerca di occupazione nelle molte industrie e aziende statali presenti in città e nel porto. Il fenomeno cessa negli anni ‘70 con l’inizio della deindustrializzazione e viene sostituito dall’immigrazione estera dagli stati più poveri del nord Africa e del Centro America. I nuovi residenti si insediano nei sestrieri del Molo, della Maddalena e di Prè (Centro Storico della città) ormai abbandonati dagli abitanti tradizionali e dove il basso livello dei prezzi rende più accessibili gli immobili da parte di questa specifica domanda spesso caratterizzata da ridotte capacità economiche
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Christian Comlan Viaho, Delphine Adandedjan, Simon Ahouansou Montcho, Martin N Gbedey y Philippe A Laleye. "Inventory, description and analysis of fishing gear and techniques used in Lake Ahémé and its channels, facing the law on fishing in Benin (West-Africa)". World Journal of Advanced Research and Reviews 12, n.º 1 (30 de octubre de 2021): 401–30. http://dx.doi.org/10.30574/wjarr.2021.12.1.0530.
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Located in the southwest of Benin, the study environment consists of Lake Ahémé, the Ahô channel, the Tihimey channel, the coastal lagoons of Grand-Popo and Ouidah. The mouth of Avlo-plage makes the area an Estuarine Lagoon environment rich in ichthyofaunal biodiversity where fishing, the main activity of the populations, is practiced with various gears and techniques which are inventoried and described in this study. The methodological approach adopted revolves around documentary research, field surveys through questionnaires and interviews and direct observations. The people interviewed are made up of fishermen; fish wholesalers; agents specializing in fishery production. The study environment was subdivided into 19 observation stations and the data were collected from January 2018 to December 2019. The gears were illustrated by photos and described according to the results of the documentary research and information received from the fishermen. Their variations according to the bodies of water and the stations were calculated using the Excel 2017 table. The drawn meshes of the nets were measured to the nearest millimeter. The study shows that the inventoried fishing gears and techniques include nets, lines, pots, Acadjas and trap dams (Xhas), categorized into 12 gears and 02 techniques, of which 86% are constant and 14% are accessories. Gbagbaloulou conical nets dominate the gear while the landing net is the least represented. The smallest mesh measured is 2mm, while the largest mesh is 25mm. The fishing gear and techniques used do not ensure rational and sustainable management of fishery resources. Faced with the damage they are causing, the Government proceeded to their systematic removal. Snail farming was initiated to diversify the activities of fishermen.
Tesis sobre el tema "Poto (African people)"
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Lopes, Mariana Conde Rhormens 1989. "Um olhar sobre as máscaras de Mapiko : apropriação técnica, simbólica e criativa da máscara". [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284992.
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Orientador: Matteo Bonfitto JúniorDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: O Mapiko é manifestação cultural do povo Maconde, originário da província de Cabo Delgado, norte de Moçambique. Mapiko é o nome dado à manifestação cultural tradicional e à máscara utilizada por ela. Tal manifestação mistura música, dança e cena. Rodeado de mistérios e segredos; ao som de batuques e cantos tradicionais, o mascarado realiza sua dança. A manifestação, tendo como base o imaginário do povo Maconde, apropria-se do mundo espiritual e cria a convicção da existência de ligação lógica entre o dançarino mascarado e as suas crenças. O Mapiko possibilita, através da arte, a representação dos diferentes modos de estar na vida espiritual, usando a força da sua história e do seu cotidiano, transmitindo em cada dança as suas convicções. Este trabalho aborda aspectos do Mapiko tais como sua origem, tradição, cantos, batuques, máscaras e especificidades da dança realizada pelo mascarado. A pesquisa também reflete sobre questões acerca dos segredos, mistérios e limites da pesquisa acadêmica sobre tal tradição. A tese inicia-se com a descrição do trabalho de campo realizado em Moçambique em 2014 e explora as descobertas e dificuldades encontradas. O trabalho propõe, portanto, ao leitor, um mergulho no universo do Mapiko, passeando entre mistérios, cores, aromas, imagens e sabores do povo Maconde. A tese é acompanhada por um DVD que contém um documentário sobre o Mapiko e o processo de aprendizagem vivenciado pela atriz-pesquisadora em Moçambique
Abstract: Mapiko is a cultural expression of Maconde¿s people original from Cabo Delgado¿s province on the north of Mozambique. Mapiko is the traditional cultural expression and the mask used on it. This expression brings together music, dance and scene. Surrounded by mystery and secrecy; to the sound of drums and traditional song, the masquerade holds his dance. The expression has its base on the imaginary of Maconde¿s people who appropriates the spiritual world, creating the belief of the existence of a logical link between the masquerade dancer and his beliefs. Trough art, Mapiko makes possible the representation of different ways of being in the spiritual life. It uses the power of its stories and its everyday aspects conveying in each dance its beliefs. The present work addresses the aspects of Mapiko such as its origins, tradition, songs, drumming, masks and particularities in the dance performed by the masquerade. The research also reflects on issues about the secrets, mystery and limits of the academic research about the theme. The dissertation begins with the description of the fieldwork in 2014 in Mozambique and explores its discoveries and difficulties. The work propose the reader to dive into Mapiko¿s universe, along with its mysteries, colours, aromas, images and flavours of Maconde¿s people. A DVD accompanies the dissertation which contains a documentary about Mapiko and the learning process experienced by the actress-researcher in Mozambique
Mestrado
Teatro, Dança e Performance
Mestra em Artes Visuais
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Fumiko, Ohinata. "Archaeology of iron-using farming communities in Swaziland : pots, people and life during the first and second millennia AD". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391069.
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Dulley, Iracema Hilario. "Do culto aos ancestrais ao cristianismo e vice-versa : vislumbres da pratica da comunicação nas missões espiritanas do Planalto Central Angolano". [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279150.
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Orientador: Osmar Ribeiro ThomazDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: O presente trabalho debruça-se sobre a prática da comunicação nas missões católicas da Congregação do Espírito Santo no Planalto Central angolano, território dos Ovimbundu, do período que vai de meados do século XIX ao período pré-Guerra de Libertação do século XX. O principal material empírico utilizado são as traduções de gêneros da oralidade em umbundu (provérbios, contos e adivinhas) para o português e de materiais doutrinários católicos (catecismos, liturgias) do português para o umbundu. Com base nesses registros, procura-se vislumbrar o processo de disputa simbólica que deu origem à convenção de significação estabelecida a partir da relação entre os diversos agentes envolvidos no contexto missionário
Abstract: The present work focuses on the practice of communication in the Catholic missions of the Congregation of the Holy Spirit located in the Central Highlands of Angola, territory of the Ovimbundu, from mid-19th century to pre-Liberation War 20th century. Its empirical material consists basically of translations of oral genres from Umbundu into Portuguese (proverbs, tales, conundrums) and Catholic doctrinal material (catechisms, liturgies) from Portuguese into Umbundu. Based on these registers, an attempt is made to grasp the process of symbolic struggle between the various agents involved in the missionary context in order to understand the meaning convention arising from this relationshi
Mestrado
Antropologia Social
Mestre em Antropologia Social
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Lima, Claudia Maria de Assis Rocha. "Olúdándè : estudo da normatização na estrutura de poder das casas-matrizes Iorubás, no Recife e em Salvador". Universidade Católica de Pernambuco, 2010. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=462.
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Esta dissertação se propõe analisar a normatização da estrutura de poder das casas-matrizes iorubás, buscando elementos no complexo processo histórico do grupo iorubá no cenário afro-brasileiro e nas práticas do sistema político-social no continente africano. Este estudo objetivou apontar possíveis contornos entre o arcabouço que delineia a sociedade africana em seu sistema de governo e a construção dos ritos iniciáticos que possibilitaram a ordenação das casas de culto de tradição iorubá no Brasil. Para tanto, a observação das práticas iniciáticas nas casas-matrizes de tradição iorubá do Recife e de Salvador formatou o processo litúrgico que dá legitimidade às práticas que fundamentalizam a instância do poder dos sacerdotes afro-brasileiros, visto que inexiste esta função, com este contingenciamento de poder no conjunto sociorreligioso iorubá africano, fora do âmbito real. Neste contexto, a dinâmica da pesquisa identificou, também, possíveis laços de parentesco sagrado entre as duas casas de culto pesquisadas: egbá e ketuThe aim of this dissertation is to analyze the normalization of the power structure of the Yoruba parent homes, seeking elements in the complex historical process of the Yoruba group both in the African-Brazilian scenery and in the practices of the socio and political systems of Africa. The main focus of this study was to identify possible contours of the framework which delineates the African society in its governance and the construction of initiation rituals which allowed the ordination of houses of worship of traditional Yoruba in Brazil. Therefore, the observation of initiation practices in the parent homes of Yoruba tradition of Recife and Salvador formatted the liturgical process that gives legitimacy to practices which support the instance of the power of the African-Brazilian Yoruba priests, since this function does not exist with this curtailment of power in all socio religious African Yoruba setting outside the real. In this context, the dynamics of the research also identified possible sacred bonds of kinship between the two houses of worship investigated: Egba and Ketu
Libros sobre el tema "Poto (African people)"
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Bøe, Turid. Access regimes and institutions: The economic organisation of the migrant Popo fishermen of Pointe-Noire, Congo. Bergen: Chr. Michelsen Institute, 1999.
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Carey, Neil. Masks of the Koranko Poro: Form, function, and comparison to the Toma. Amherst, MA: Ethnos Publications, 2007.
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Carey, Neil. Masks of the Koranko Poro: Form, function, and comparison to the Toma. Amherst, MA: Ethnos Publications, 2007.
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Universidade do Porto. Faculdade de Letras, ed. A antropologia dos Tschokwe e povos aparentados: Colóquio em homenagem a Marie-Louise Bastin (Porto, 1999). Porto: Faculdade de letras da Universidade do Porto, 2003.
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Ouattara, Syna. Deux sociétés sécrètes dans l'espace public: L'association des Dozobele (chasseurs) et des Tcholobele (Poro) en milieu Sénoufo en Côte d'Ivoire et au Mali. Göteborg: Göteborgs universitet, 2006.
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So Pots of Central Africa: Memories of the Past. British Archaeological Reports Limited, 2019.
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Grand-Popo: Nonvitcha a 100 ans. Cotonou, République du Bénin: Les Éditions du Flamboyant & Communications, 2021.
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Gangale, Thomas. Space Exploration in the United States. ABC-CLIO, LLC, 2019. http://dx.doi.org/10.5040/9798216017165.
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East African, notably, Ethiopian, cuisine is perhaps the most well-known in the States. This volume illuminates West, southern, and Central African cuisine as well to give students and other readers a solid understanding of how the diverse African peoples grow, cook, and eat food and how they celebrate special occasions and ceremonies with special foods. Readers will also learn about African history, religions, and ways of life plus how African and American foodways are related. For example, cooking techniques such as deep frying and ingredients such as peanuts, chili peppers, okra, watermelon, and even cola were introduced to the United States by sub-Sahara Africans who were brought as slaves. Africa is often presented as a monolith, but this volume treats each region in turn with representative groups and foodways presented in manageable fashion, with a truer picture able to emerge. It is noted that the boundaries of many countries are imposed, so that food culture is more fluid in a region. Commonalities are also presented in the basic format of a meal, with a starch with a sauce or stew and vegetables and perhaps some protein, typically cooked over a fire in a pot supported by three stones. Representative recipes, a timeline, glossary, and evocative photos complete the narrative.
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Osseo-Asare, Fran. Food Culture in Sub-Saharan Africa. Greenwood Press, 2005. http://dx.doi.org/10.5040/9798400652486.
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East African, notably, Ethiopian, cuisine is perhaps the most well-known in the States. This volume illuminates West, southern, and Central African cuisine as well to give students and other readers a solid understanding of how the diverse African peoples grow, cook, and eat food and how they celebrate special occasions and ceremonies with special foods. Readers will also learn about African history, religions, and ways of life plus how African and American foodways are related. For example, cooking techniques such as deep frying and ingredients such as peanuts, chili peppers, okra, watermelon, and even cola were introduced to the United States by sub-Sahara Africans who were brought as slaves. Africa is often presented as a monolith, but this volume treats each region in turn with representative groups and foodways presented in manageable fashion, with a truer picture able to emerge. It is noted that the boundaries of many countries are imposed, so that food culture is more fluid in a region. Commonalities are also presented in the basic format of a meal, with a starch with a sauce or stew and vegetables and perhaps some protein, typically cooked over a fire in a pot supported by three stones. Representative recipes, a timeline, glossary, and evocative photos complete the narrative.
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Le royaume Yorouba de Adjachè-Ilé (Porto-Novo): De l'origine à nos jours. Porto-Novo: CNPMS, 2005.
Buscar texto completoCapítulos de libros sobre el tema "Poto (African people)"
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"POTS AND PEOPLE". En Forgotten Africa, 145–50. Routledge, 2004. http://dx.doi.org/10.4324/9780203511800-24.
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Fuglestad, Finn. "The African Side the Early/Legendary Past". En Slave Traders by Invitation, 129–38. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876104.003.0009.
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The village of Tado in the north looms large in some local traditions. It was possibly the first general polity of the region (a theory supported by archaeological findings). What we think we know is that its ruler was a typical sacred king and the society a kinship-type one. But at some stage a group of people known as the Aja or Agasuvi had to flee towards the south. They founded Notsé and Allada. From Allada some groups moved to establish Dahomey in the north and, somewhat later, Porto Novo/Hogbonu in the east. The author argues that all the Ewe of the Western Slave Coast originated from Notsé – a contention modern anthropologists and historians are skeptical of – and that if there was migration, it must have involved few people and short distances. The chapter observes that there is a rival tradition to that of Tado, which underlines the importance of the kingdom of Grand Popo on the coast in the south.
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Leeming, David y Jake Page. "African American". En Myths, Legends, And Folktales Of America, 58–67. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195117837.003.0004.
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Abstract The myths of African Americans have generally reflected the condition of blacks in America, first as slaves and then as people rejected by the melting pot. The Africans brought to America as slaves naturally brought religious traditions with them, and they also tended to reinterpret the rituals, myths, and other religious traditions of their owners to fit their own needs and their own heritage.
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"Foodways". En Djeha, the North African Trickster, editado por Christa C. Jones, 89–100. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496847041.003.0005.
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Foodways make up a large portion of these folktales: Djeha is always hungry. He steals food or looks for free food, which he then gobbles down (“The Roasted Kid”). Djeha is so destitute that even his cookware has holes in it (“Djeha and the Pot”), or that he does not own proper cookware (“Djeha and the Owner of the Pot”). He always tries to get invited (“The Roasted Kid”) and gets mad when he sees people eating without inviting him (“Djeha and the People Who Were Eating”). He lies to others (“Djeha and the Arab”) and even to his father (“Djeha and the Sheep’s Head”) to either get free food or to hide the fact that he was a glutton. He deliberately breaks the key rule of hospitality, but he expects others to share food with him and gets mad if they don’t (“Djeha and the People Who Were Eating”).
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Tomlin-Kräftner, Melsia. "A Narrative Exposition of British Colonial Rule in the Americas". En Contemporary Intersectional Criminology in the UK, editado por Jane Healy y Ben Colliver, 30–50. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529215946.003.0003.
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This chapter discusses a compressed version of Britain’s colonial slavery beginnings in the Americas, and why British society eventually became a melting-pot of people from the Caribbean. This exploration through an intersectional lens, and applying a constructivist epistemological position, with a narrative, interpretive approach, showcases condensed journeys in the periods of the British triangular slave trade in African people to the Americas, and the melting-pot of diasporic people developed from the influx of varied nations into the Americas. The journeys then follow the exodus of families from the Caribbean to North America and Europe for economic reasons, especially those who returned to Britain during the Windrush era. Intersectionality is applied in this period of study as a way of understanding and analysing the complex and diverse intersecting factors that shaped and influenced the macro environmental conditions of social, political and gender constructs that impacted the whole colonial society. The discussions highlight the significance of intersectional criminal injustices along the lines of gender, class, race and colour enforced on black and mixed-heritage people during slavery and extended to the Windrush period through to the diasporic societies of present-day Great Britain.
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Yamin, Rebecca y Donna J. Seifert. "Clandestine Pursuits". En The Archaeology of Prostitution and Clandestine Pursuits, 127–42. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056456.003.0006.
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This chapter focuses on intentionally hidden objects and their meaning for the individuals who hid them. The emphasis on objects illustrates the strength of archaeology to use the material record to connect to specific people in the past. Window panes with messages and/or names scratched in them are described and witch bottles and pierced and folded coins are discussed in the context of European traditions continued in the New World. Classic archaeological studies of ceramic pots, clay pipes, and caches of artifacts found on African American sites are presented as setting the standards for finding evidence of agency where agency was presumed not to exist. Archaeological evidence of agency is also found in remains relating to children, soldiers on military sites, and the homeless in modern cities.
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"Cousin that’s not what you told me". En Stirring the Pot of Haitian History, editado por Mariana Past y Benjamin Hebblethwaite, 119–70. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800859678.003.0007.
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This final chapter opens with Toussaint Louverture in Santo Domingo in 1802, preoccupied with the possibility of a new French invasion. In February, General Leclerc invaded Cape Haitian in the north; Toussaint was captured by French troops and taken to France as prisoner. Although his demise occurred for various reasons, most problematic are the tactics he embraced during the period of 1793-1799, wherein he neglected the interests of the former enslaved people and instead allied himself with the upper class and military interests. The rallying cry of “freedom for all” for the population of the former French colony did not imply that formerly enslaved masses could enjoy autonomy or freely cultivate edible crops on their own properties. While not all rebel leaders fit into the same social category, they did have different interests than the former slaves. Trouillot reminds readers that a true revolution produces profound social changes, inverting the old social order; and thus formerly-enslaved people should have all become property owners. However, the competing revolutionary leaders (including Rigaud, Beauvais, and Toussaint) stunted this possibility, neglecting the needs of the poor majority. It was chiefly the economic aspect of independence that divided Toussaint from the masses. After taking control of the former colony, Toussaint imposed import and export taxes that benefited European countries and the United States instead of Haitians; U.S.-built warehouses popped up on the capital’s wharf, and Saint-Domingue remained economically dependent. The former slaves benefited in no way from growing the sugar, coffee or cotton that they were required to produce during Toussaint’s reign; they were punished for planting food crops. Worse still, Toussaint required that the ex-slaves “respect” the integrity of former plantations by staying and working on them, while he distributed free land to rebel officers. The idea of “freedom” thus lost its resonance amongst the masses. Although members of the State of Saint-Domingue and the ruling class gained economically, it was at the expense of the former enslaved workers. From this point, the behavior of the Haitian State was that of sitting heavily upon the new nation, since their economic and political interests were at odds with one another. A host of contradictions emerged: Dependence/ Independence, Plantations/Small Farms, Commodity/Food crops, White/Black, Mulatto/Black, Mulatto/White, Catholic/Vodou, and French/Creole. Although the Constitution of 1801 abolished slavery and supposedly “guaranteed freedom” to all, it reinforced these fundamental contradictions. The “Moyse Affair” in late 1801 illustrates Trouillot’s understanding of Toussaint’s betrayal of the Haitian people. Moyse, Toussaint’s adopted nephew, had populist political ideas that attracted the black masses. Fearing his potentially subversive ambitions, Toussaint had Moyse judged by a military commission that included Christophe, Vernet, and Pageaux. Moyse was condemned to death and executed, effectively crushing the interests of the masses. Throughout the Revolution Toussaint maintained power by crafting coalitions amongst a wide variety of social classes and competing interests. The dominance of the new military class was a social contradiction that had to be masked, and Toussaint’s actions showed a will to conceal it. Aspects of this problematic behavior and ideology have reappeared in Haiti under Dessalines, Christophe, Salomon, Estimé, Duvalier and others. Official discourse is grounded in several central notions that are easily manipulated by Haitian leaders: first, the notion of “family,” allowing the concealed dominance of one group and the privileging the organized Catholic religion; second, the idea that Haitians should “respect property”; and, the myth of nèg kapab (“capable people”) who possess an inherent right to govern and oppress the people. The political concept of “family,” common throughout Africa and countries with African descendants, was employed by Toussaint as a form of social control: throughout the revolution Toussaint refers to the new Haitian society as a family in order to advance his own “paternal” political objectives and conceal its many contradictions. The state—which his ideology came to epitomize—began to take advantage of the people; it was akin to a vèvè, a matrix holding society together, and a Gordian knot, where complex and twisted socio-economic contradictions favoring a certain class were inscribed. Although Toussaint was kidnapped by the invasion of Leclerc in 1802, this motivated the Haitian masses to stand up and fight for independence from France, which ultimately led to freedom. Thus, living up to the surname of “Louverture” that was given him, Toussaint indeed opened the barrier to independence and warrants appreciation for that. When one revisits the ideology of Toussaint Louverture, and concurrently that of the state of Saint-Domingue, one must not forget that, in spite of all its weaknesses, libèté jénéral (“freedom for all”, or “universal freedom” in today’s terms) was originally a powerful unifying factor, which merits recognition: it helped Toussaint’s troops defeat the British, crush Hédouville, etc. Toussaint was betrayed by plantation owners and French and American commissioners alike, and he always maintained some faith in France, even if the masses did not. Trouillot implies that Toussaint understood the direction in which he wanted to go, but he got lost on the way. To his credit, Toussaint’s experience demonstrated that liberty without political independence was a senseless notion, and others (such as Dessalines) were able to break with his approach and capitalize on this lesson. The book closes with Grinn Prominnin declaring that he is exhausted and that everyone must return to discuss the situation tomorrow to reach a conclusion. The scene remains peaceful, the people complacent. Trouillot suggests that, more than 170 years after the revolution, the task of bringing about real social change in Haiti—and seeing the ambitions of the Revolution fulfilled—remains starkly inert. Readers easily infer that Haiti’s stagnant socio-economic and political situation (in 1977) is due not only to the as yet unfulfilled promises of the Revolution and War for Independence, but also to the escalating damages wreaked upon the Haitian nation by the Duvalier regime and its manipulative cronyism coupled with its totalitarian indigenist ideology.
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Hinton, David A. "Expressions of the Elites". En Gold and Gilt, Pots and Pins. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199264537.003.0007.
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Because both Gildas and Bede wrote of mutual antipathy between Britons and Anglo-Saxons, it used to be thought self-evident that their hostility was expressed by the cultural differences that appear so obvious in the formers’ Christianity, Celtic speech, hillforts, and unfurnished graves, and the latters’ cremations, furnished inhumations, sunken-featured buildings, great squareheaded brooches, and the like. Different ideas about the adaptations that had to be made to meet changing circumstances have led to reappraisals of extreme positions about racial exclusiveness, however, and emphasis is now placed on the ways that people created new identities rather than on how they inherited one of two alternative dichotomies. The spread of furnished graves westwards and northwards in the second half of the sixth century could be taken as evidence of further waves of immigrants from the continent, but at least as likely is that existing populations were changing their practices as new conditions developed. In the west and north, the most visible change in the archaeological record after the middle of the sixth century is the disappearance of Mediterranean imported pottery from hillforts and other sites, replaced by southern French wares, implying that wine and olive oil shipped in wooden casks from the Loire valley and Bordeaux replaced Greek and African supplies sent in clay amphoras. As with the earlier bowls and dishes, the assumption is that much of the pottery was ‘associative’, sought after because it was seen as appropriate to use at feasts when luxuries were offered by a host. Unlike the earlier imports, however, in the seventh century there were also open-topped jars that seem to have been used as containers, presumably for dry goods as liquids would have slopped out. Some were used for cooking. The French seventh-century pottery, now called E-ware, is a little more often found than are the earlier wares; its absence from South Cadbury is good evidence that that site went out of use c.600, despite its former importance—a sign of the continued instability of the period. Just as none of the Mediterranean imported pottery had reached places far from the west coast, so too the French wares did not pass inland, or up the English Channel. Imports of glass have a broadly similar distribution, although dating is more difficult.
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MASSING, JEAN MICHEL. "From Marco Polo to Manuel I of Portugal: The Image of the East African Coast in the Early Sixteenth Century". En Racism and Ethnic Relations in the Portuguese-Speaking World. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265246.003.0015.
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Less than twenty years after Vasco da Gama joined the commercial perimeter of the Indian Ocean (1497–8), European artists had developed a view of the newly discovered lands, ranging from highly exotic and sometimes quite fanciful renderings based on medieval sources (the ‘Tapestries of the Indies’) to careful ethnographic illustrations based on written and visual sources (Hans Burgkmair's large woodcut frieze, People of Africa and India, of 1508). These few years, in which the monstrance of Belém of 1506 (Museu Nacional de Arte Antiga, Lisbon) was produced with the gold of Kilwa, also saw an interesting development in Portuguese gold coinage. All these ventures record a brief moment of European fascination with the east coast of Africa and its multicultural inhabitants, which is the object of this study.