Relevant bibliographies by topics / Africa – Civilization – History

Contents

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

Academic literature on the topic 'Africa – Civilization – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Africa – Civilization – History"

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

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

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According to the late Ali Mazrui, modern Africa is the product of a triple civilizational legacy: African, Arabo-Islamic, and Western (Mazrui 1986). Each civilization left Africa with bodies of knowledge rooted in particular epistemologies and transmitted in written and/or oral form. In the first half of the twentieth century, what became known as the colonial library (Mudimbe 1988: x) had provided the sources and conceptual apparatus for studying African history, but from the mid-twentieth century onwards, nationalist intellectuals sought to deconstruct European colonial intellectual hegemony through the search for alternative sources and interpretations of African history. Notable among these intellectuals is Cheikh Anta Diop, whose work highlighted the close connections between Egypt and the rest of the continent to claim Ancient Egypt's historical legacy for the continent. Nigeria's first university – University College Ibadan, which later became the University of Ibadan – provided a forum for talented Africans and Europeans to pursue the project of decolonizing African history. Jeremiah Arowosegbe's survey provides insights into the rise and decline of academic commitment in the African continent, with particular reference to South Africa and Nigeria.
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Mazrui, Alamin. "The Indian Experience as a Swahili Mirror in Colonial Mombasa." African and Asian Studies 16, no. 1-2 (March 16, 2017): 167–87. http://dx.doi.org/10.1163/15692108-12341376.

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People of Indian descent had long interacted with the Swahili of East Africa. This interrelationship became particularly momentous during British colonial rule that gave additional impetus to Indian migration to East Africa. In time East Africa, in general, and Mombasa, Kenya’s second largest city, in particular, became home to significant populations of Indian settler communities. Motivated by an immigrant psychology and relatively privileged status under colonial rule, Indian immigrants took full advantage of the opportunities to become remarkably successful socially and economically. Local inhabitants were fully aware of the success of Indian immigrants of East Africa, and for some of them, the Indian record became a yard stick for their own successes and failures. Among these was Sheikh Al-Amin bin Ali Mazrui (1891-1947), famed for his reformist ideas about East African Islam. Using his Swahili periodical, Swahifa, he tried to galvanize members of Swahili-Muslim community towards the goal of community uplift by drawing on the experiences of East African Indians as a way of referring them back to some of the fundamentals of a progressive Islamic civilization in matters of the economy, education, and cultural preservation. In this sense, the East African Indian “mirror” became an important means of propagating Sheikh Al-Amin’s agenda of an alternative modernity rooted in Islamic civilization.
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Zaprulkhan, Zaprulkhan. "Membangun Dialog Peradaban." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 3, no. 1 (July 31, 2017): 49–66. http://dx.doi.org/10.32923/edugama.v3i1.683.

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Abstract: In 1989 Francis Fukuyama with his article The End of History? In the journal The National Interest revolves a speculative thesis that after the West conquered its ideological rival, hereditary monarchy, fascism and communism, the constellation of the world of international politics reached a remarkable consensus to liberal democracy. A few years later, Samuel P. Huntington came up with a more provocative thesis that ideological-based war would be a civilization-based war in his article, The Clash of Civilizations? In the journal Foreign Affairs. It reveals that in the future the world will be shaped by interactions among the seven or eight major civilizations of Western civilization: Confucius, Japan, Islam, Hinduism, Orthodox Slavs, Latin America and possibly Africa. Huntington directed the West to pay particular attention to Islam, for Islam is the only civilization with great potential to shake Western civilization. Departing from the above hypotheses, this paper will specifically discuss the bias of Fukuyama and Huntington's thesis on Islam, and how its solution to build a dialogue of civilization by taking the paradigm of dialogue from Ibn Rushd and Raghib As-Sirjani. Abstrak: Pada tahun 1989 Francis Fukuyama dengan artikelnya The End of History? Dalam jurnal The National Interest revolusioner tesis spekulatif bahwa setelah Barat telah menaklukkan lawan-lawan ideologisnya, monarki herediter, fasisme dan komunisme, konstelasi politik internasional mencapai konsensus yang luar biasa untuk demokrasi liberal. Beberapa tahun kemudian, Samuel P. Huntington muncul dengan tesis yang lebih provokatif bahwa perang berbasis ideologis akan menjadi perang berbasis peradaban dalam artikelnya, The Clash of Civilisations? Dalam jurnal Luar Negeri. Ini mengungkapkan bahwa di masa depan akan dibentuk oleh interaksi antara tujuh atau delapan peradaban utama peradaban Barat: Konfusius, Jepang, Islam, Hindu, Slavia Ortodoks, Amerika Latin dan mungkin Afrika. Perhatian Huntington pada Islam adalah potensi terpenting untuk mengguncang peradaban Barat. Berangkat dari hipotesis di atas, makalah ini akan secara khusus membahas bias tesis Fukuyama dan Huntington tentang Islam, dan bagaimana mereka akan mengambil paradigma dialog dari Ibn Rushd dan Raghib As-Sirjani.
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Haron, Muhammed. "Second International Congress on Islamic Civilization in Southern Africa." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 150–54. http://dx.doi.org/10.35632/ajis.v33i3.931.

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In 2006 the first International Congress of Islamic Civilization in SouthernAfrica was hosted by AwqafSA (www.awqafsa. org.za) and IRCICA (Centrefor Islamic History, Art, and Culture www.ircica.org) at the University of Johannesburg.IRCICA, the prime mover and funder of this and similar conferencesand congresses worldwide, has been actively promoting these platformsto bring academics, scholars, researchers, and other stakeholders together tohighlight research outputs and findings that reflect upon the status and positionof Muslim minorities worldwide. Since Southern African Muslim communitiesform an integral part of Africa’s Muslims, it decided to host a follow-upevent in the region.IRCICA once again teamed up with AwqafSA, which had been in closecontact with IRCICA since the 2003 Uganda “Islamic Civlization in EastAfrica” conference. For this congress, AwqafSA partnered with the InternationalPeace College of South Africa (IPSA) and the University of KwaZulu-Natal (UKZN). It also teamed up with ITV, Radio Al-Ansaar, and the MinaraChamber of Commerce. Since UKZN was the main academic partner, thecongress was held from March 4-6, 2016, at the Senate Chambers of UKZN’sWestville campus.The organizers’ objectives for the congress were to (a) increase people’sknowledge of the history and heritage of Southern Africa’s Muslims, (b)strengthen cooperation among Muslim and African nations and their peoplesby producing and disseminating Islamic and cultural knowledge, and (c) offera forum for the true understanding of Islamic culture in the world.Donal McCracken (acting dean of research, College of Humanities) officiallywelcomed the delegates. Following his opening remarks, the audienceheard from the representatives of the Congress Organizing Committee.Zeinoul Cajee (CEO, AwqafSA), Halit Eren (director-general, IRCICA), andShaykh Ighsaan Taliep (IPSA). Eren underscored the importance of these ...
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Wright, Laurence. "Culture and civilization in south Africa: Some questions about the ‘African renaissance'." English Academy Review 16, no. 1 (December 1999): 60–74. http://dx.doi.org/10.1080/10131752.1999.10384457.

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

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For all approaches to the South African past the icon of Jan Van Riebeeck looms large. Perspectives supportive of the political project of white domination created and perpetuate the icon as the bearer of civilization to the sub-continent and its source of history. Opponents of racial oppression have portrayed Van Riebeeck as public (history) enemy number one of the South African national past. Van Riebeeck remains the figure around which South Africa's history is made and contested.But this has not always been the case. Indeed up until the 1950s, Van Riebeeck appeared only in passing in school history texts, and the day of his landing at the Cape was barely commemorated. From the 1950s, however, Van Riebeeck acquired centre stage in South Africa's public history. This was not the result of an Afrikaner Nationalist conspiracy but arose out of an attempt to create a settler nationalist ideology. The means to achieve this was a massive celebration throughout the country of the 300th anniversary of Van Riebeeck's landing. Here was an attempt to display the growing power of the apartheid state and to assert its confidence.A large festival fair and imaginative historical pageants were pivotal events in establishing the paradigm of a national history and constituting its key elements. The political project of the apartheid state was justified in the festival fair through the juxtaposition of ‘civilization’ and economic progress with ‘primitiveness’ and social ‘backwardness’. The historical pageant in the streets of Cape Town presented a version of South Africa's past that legitimated settler rule.Just as the Van Riebeeck tercentenary afforded the white ruling bloc an opportunity to construct an ideological hegemony, it was grasped by the Non-European Unity Movement and the African National Congress to launch political campaigns. Through the public mediums of the resistance press and the mass meeting these organizations presented a counter-history of South Africa. These oppositional forms were an integral part of the making of the festival and the Van Riebeeck icon. In the conflict which played itself out in 1952 there was a remarkable consensus about the meaning of Van Riebeeck's landing in 1652. The narrative constructed, both by those seeking to establish apartheid and those who sought to challenge it, represented Van Riebeeck as the spirit of apartheid and the originator of white domination. The ideological frenzy in the centre of Cape Town in 1952 resurrected Van Riebeeck from obscurity and historical amnesia to become the lead actor on South Africa's public history stage.
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Sassi, Jonathan. "Africans in the Quaker image: Anthony Benezet, African travel narratives, and revolutionary-era antislavery." Journal of Early Modern History 10, no. 1 (2006): 95–130. http://dx.doi.org/10.1163/157006506777525511.

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AbstractThis article compares Anthony Benezet's influential 1771 antislavery tract, Some Historical Account of Guinea, with the sources from which he gleaned his information about Africa and the slave trade, the narratives published by European travelers to West Africa. Benezet, a Philadelphia Quaker and humanitarian reformer, cited the travel literature in order to portray Africa as an abundant land of decent people. He thereby refuted the apology that cast the slave trade as a beneficial transfer of people from a land of barbarism and death to regions of civilization and Christianity. However, Benezet employed the travel narratives selectively, suppressing contradictory evidence as well as controversial material that could have been used to construct an alternative depiction of African humanity. Nonetheless, Benezet's research shaped the subsequent debate over the slave trade and slavery, as antislavery writers incorporated his depiction into their rhetorical arsenal and proslavery defenders searched for a rebuttal.
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Palabıyık, Mustafa Serdar. "Ottoman travelers' perceptions of Africa in the Late Ottoman Empire (1860-1922): A discussion of civilization, colonialism and race." New Perspectives on Turkey 46 (2012): 187–212. http://dx.doi.org/10.1017/s0896634600001552.

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AbstractThe Ottoman encounter with European colonialism over their African territories during the nineteenth century contributed to a renewed interest in Africa and its inhabitants. This resulted in several official and non-official travels to this continent at the end of which the travelers published their memoirs. This article intends to analyze Ottoman perceptions of Africa in the late nineteenth and early twentieth century by drawing upon Ottoman travelogues. It concludes that the travelers established paradoxical accounts regarding the implications of European colonialism for Africa and the ethnic taxonomy of the African people. They perceived European colonialism as a civilizing mechanism on the one hand, and treated it as the most significant reason of African “backwardness” on the other. Similarly, while they criticized the European colonial discourse based on the superiority of the white race over others, they established similar ethnic taxonomies establishing hierarchies among African tribes.
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Koonar, Catherine. "“Christianity, Commerce and Civilization”: Child Labor and the Basel Mission in Colonial Ghana, 1855–1914." International Labor and Working-Class History 86 (2014): 72–88. http://dx.doi.org/10.1017/s0147547914000106.

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

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Belling, Veronica. "The history of Yiddish theatre in South Africa from the late nineteenth century to 1960." Master's thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/10084.

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This dissertation sets out to investigate the history of Yiddish theatre in South Africa. Yiddish theatre first emerged in Jassy in Rumania in 1876. However with Czarist persecution and the great Jewish migration from Eastern Europe, the 1880s it had spread to Western Europe, the Americas, and South Africa. This dissertation attempts to answer the question as to why of all Eastern Europe's diasporas, Yiddish theatre at no stage put down permanent roots in South Africa. It aims to prove that the survival of Yiddish theatre was entirely dependent on the survival of the Yiddish language. Thus the fate of Yiddish theatre in South Africa was influenced by the early timing of the formative immigration, between 1890 and 1914, the common origins of the immigrants in Lithuania and White Russia, and their educational and cultural poverty. These factors were reinforced by the exclusive adherence of the Anglo-German Jewish establishment and the vast majority of the immigrants, to Zionism and the Hebrew revival. Yiddish was unequivocally rejected, so that it never featured in the construction of South African Jewish identity. Finally the Quota Act of 1930, reinforced by the Alien's Act of 1937, put a total halt to Eastern European Jewish immigration, the lifeblood of Yiddish theatre.
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Morton, Anne Caroline. "The place of classical civilization in the school curriculum." Thesis, Rhodes University, 1985. http://hdl.handle.net/10962/d1001444.

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Classical Studies, as a subject, has not been seriously presented in many schools until fairly recently. Britain initiated the introduction of Classical Studies to the school curriculum in 1974, and interest has continued to grow steadily in other countries like America, New Zealand, Australia and Canada. This thesis was started on the assumption that this entirely new subject could be introduced into the curriculum for standard six and seven pupils at South African schools, for reasons which will be given later. As work continued on the thesis, the 1985 syllabus for Latin lent it further impetus. Some of the implications of the new Latin syllabus will be considered in the conclusion (Introduction, p. 6)
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Whitaker, Jamie L. ""Hark from the tomb" : the culture history and archaeology of African-American cemeteries." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371679.

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Archaeological material from early African-American cemeteries can yield a vast amount of information. Grave goods are evidence that certain West African burial traditions persisted over the years. Moreover, bioarchaeological data provides knowledge regarding health conditions, lifeways, and labor environments. Overall, these populations were under severe physical stress and average ages of death were young. Findings indicate that African folk beliefs persisted for a long period of time and were widespread in both the North and South of the United States and correspond to historical and ethnohistorical accounts. This is evidenced by the similar types of grave goods found in various cemeteries. Cemeteries from both the Northeast and Southeast are examined as proof that health and cultural trends were widespread throughout the continental United States.
Department of Anthropology
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Bauermeester, Eunice Marietha. "Die Kaapse slawe in kultuurhistoriese perspektief - 1652-1838 (Afrikaans)." Diss., University of Pretoria, 2003. http://hdl.handle.net/2263/29316.

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Please read the abstract (Summary) in the section, 20summary of this document Copyright 2002, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bauermeester, EM 2002, Die Kaapse slawe in kultuurhistoriese perspektief - 1652-1838 (Afrikaans), MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-11082007-092819 / >
Dissertation (MA (Cultural History))--University of Pretoria, 2007.
Historical and Heritage Studies
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Van, der Hoven Liane. "Elim : a cultural historical study of a Moravian mission station at the Southern extreme of Africa." Thesis, Stellenbosch : University of Stellenbosch, 2001. http://hdl.handle.net/10019.1/2205.

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Thesis (MA (Afrikaans Cultural History))--University of Stellenbosch, 2001.
Elim, a mission station of the Moravian Church, was established in 1824. The settlement is situated 48 kilometres from the southern extreme of the African continent. Vogelstruiskraal farm, is a sparsely populated area, a unique community has developed where the congregation is the community and the community is the congregation. ...
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Reed, Milan. "The Human Color: Rooting Black Ideology in Human Rights, a Historical Analysis of a Political Identity." Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/cmc_theses/103.

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In the 20th century the relationship between African-Americans and Africa grew into a prominent subject in the lives and perspectives of people who claim Africanheritage because almost every facet of American life distinguished people based on skin color. The prevailing discourse of the day said that the way a person looked was deeply to who they were.1 People with dark skin were associated with Africa, and the notion of this connection has survived to this day. Scholars such as Molefi Kete Asante point to cultural retentions as evidence of the enduring connection between African-Americans and Africa, while any person could look to the shade of their skin as an indication of their African origins. In either case, something seems to always hearken back to Africa. However, in this modern world there is a gap between Africans and African Americans: African-Americans have achieved some great milestones in terms of liberty and equality, while many people living on the African continent still suffer poverty, political disenfranchisement, and precluded liberties. African-Americans have made great strides in dealing with these problems at home, but it is clear that they are on the whole better off than their African counterparts. The lectures and writings of W.E.B. Dubois, Malcolm X, and Kwame Nkrumah reveal that the linkages between African-Americans and Africans are political in nature and therefore do not rest solely on connections of culture or color, but on the shared struggle to achieve the unalienable rights guaranteed to all people.
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McLaren, Kristin. ""African barbarism" and "Anglo-Saxon civilization": The mythic foundations of school segregation and African-Canadian resistance in Canada West." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29237.

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The legend of the Underground Railroad and the ideal of Canada as a promised land for African-American fugitive slaves have been pervasive in the Canadian imagination. In the mid-nineteenth century, myths describing British Canada West as a moral exemplar and guarantor of equal rights to all provided a sense of transcendent meaning and orientation to citizens of British and African heritage. British-Canadian school promoters hoped to lay the foundations of an ideal British society in the emerging public school system. The main proponent of this system, Egerton Ryerson, boasted of the merits of a Christian and moral education provided to all Canadians without discrimination. However, African Canadians were largely excluded from public education in Canada West, or forced into segregation, a practice that was against the spirit of egalitarian British laws. British-Canadian mythologies that called for the protection of Anglo-Saxon racial purity allowed for the introduction of this practice of school segregation. In response, many African-Canadian leaders called upon Canadian society to live up to its egalitarian ideals and promoted integration. This work examines dominant discourses that presented the British-Canadian people as a culturally pure group, unchanged by their historical environment, and contrasts these mythologies with African-Canadian mythologies that reflected the culturally diverse nature of Canadian society and emphasized the potential for human transformation in mid-nineteenth century Canada West.
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Scherer, Evan S. "Southern Mediterranean Economic Trends in the 3rd Century A.D.: A Case for Agricultural Stability." Ohio University Art and Sciences Honors Theses / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ouashonors1268890125.

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Ewing, Hannah E. "Gregory the Great and the Exarchs: Inter-Office Relations in Italy ca. 600." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1288724094.

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Orizaga, Rhiannon Ysabel-Marie. "Self-Presentation and Identity in the Roman Empire, ca. 30 BCE to 225 CE." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1016.

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The presentation of the body in early imperial Rome can be viewed as the manipulation of a semiotic language of dress, in which various hierarchies that both defined and limited human experience were entrenched. The study of Roman self-presentation illuminates the intersections of categories of identity, as well as the individual's desire and ability to resist essentializing views of Romanness (Romanitas), and to transform destiny through transforming identity. These categories of identity include gender; sexuality or sexual behavior; social status; economic status; ethnicity or place of origin; religion; and age. Applying the model of a matrix of identity deepens our appreciation for the work of self-presentation and its ultimate purposes. In this paper the practices and products used by Romans are described as vital indicators of self-identification, and as segues into Roman social semiotics, providing a more complete view of the possibilities for life in early imperial Rome. In the introduction, the use of queer theory and the function of the matrix model are outlined. Haircare, the maintenance of facial and bodily hair, the use of cosmetics, perfumes, skincare products, and beauty tools, the accessorizing of the body with jewelry, color, and pattern, and the display of these behaviors are examined in the main body chapters. The conclusion discusses the relevance of the matrix model to self-presentation studies in general and possible future uses.
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Books on the topic "Africa – Civilization – History"

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Christopher, Ehret, ed. Sudanic Civilization. Washington D.C: American Historical Association, 2003.

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Magbaily, Fyle C. Introduction to the history of African civilization. Lanham, Md: University Press of America, 1999.

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Erik, Gilbert, ed. Africa in world history. Upper Saddle River, NJ: Pearson Educational, 2004.

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Davis, M. Dale. Civilizations in history. 2nd ed. Toronto: Oxford University Press, 1994.

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Ben-Jochannan, Yosef A. A. Africa: Mother of Western civilization. Baltimore, MD: Black Classic Press, 1988.

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Africa: Mother of Western civilization. Baltimore, MD: Black Classic Press, 1988.

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Garfield, Robert. The concise history of Africa. Acton, Mass: Copley Pub. Group, 1994.

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Wole, Soyinka. Of Africa. New Haven: Yale University Press, 2012.

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The civilizations of Africa: A history to 1800. Charlottesville: University Press of Virginia, 2002.

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The civilizations of Africa: A history to 1800. 2nd ed. Charlottesville: University of Virginia Press, 2013.

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Book chapters on the topic "Africa – Civilization – History"

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

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

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

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

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Folkerts, Menso, Barnabas Hughes, Roi Wagner, and J. Lennart Berggren. "General Introduction." In Sourcebook in the Mathematics of Medieval Europe and North Africa, edited by Victor J. Katz. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691156859.003.0001.

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This introductory chapter provides a brief background to the interchange of mathematical knowledge across three civilizations during the medieval period, as well as this volume's editing and publication history. Medieval Europe, from around 800 to 1450, was a meeting place of three civilizations: the Latin/Christian civilization that was forming on the foundation of the defunct Western Roman Empire; the Jewish/Hebrew civilization, which witnessed great scholarly activity in every location where Jews resided; and the Islamic/Arabic civilization, whose European center was in Spain, but which had a close relationship with the Islamic civilization of North Africa. The scope and diversity of these sources has, in turn, presented some challenges which led to certain editorial features prevalent in the following chapters.
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Booker, Vaughn A. "“Royal Ancestry”." In Lift Every Voice and Swing, 109–36. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479892327.003.0005.

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This chapter discusses the popular methods of African American scriptural interpretation that formed the early religious context that Duke Ellington represented through his jazz artistry. In these biblical interpretations, African American Protestants in the twentieth century’s early decades read the Hebrew and Christian scriptures in concert with constructing their own history as descendants of the African continent. Ellington brought into his musical profession a relationship to the Bible as a sacred African document that portrayed African and black people as the great founders of ancient civilizations and as contributors to the foundation of modern civilization. By publishing and promoting books on history and biblical interpretation, writing editorials, answering reader questions in regular black press columns, staging pageants, and even through long- and short-form jazz compositions, middle-class black Protestants, along with black academics who studied ancient North Africa, the Near East, and East Africa, invested their intellectual and artistic energy into racializing sacred Hebrew figures and sacralizing non-Hebrew peoples as venerable contributors to the development of religion. These Afro-Protestant racializations of sacred texts and ancient religions, alongside their sacralizations of African identity, involved their embrace of both monotheisms and polytheisms.
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ALMEIDA MENDES, ANTÓNIO DE. "Slavery, Society, and the First Steps Towards an Atlantic Revolution in Western Africa (Fifteenth–Sixteenth Centuries)." In Brokers of Change. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265208.003.0011.

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The chronological and geographical preferences of Atlantic researchers often produce historiographies cloistered in nationalisms and particularised cultural identities. The Portuguese expansion in the Atlantic world is often read as an epic of this time, bringing together the histories of Europe, Africa and the Americas and in fact legitimising and explicating the contemporary domination of the Global North over the Global South. This chapter localises the first contacts of Portuguese and Africans within the specific time and place of 15th-century Senegambia. Decoding the military and commercial initiatives of the Portuguese Crown and their North African and sub-Saharan African partners reveals an intertwined history linking the African and European continents. Initiatives coordinated by mercantile agents, together with the flux of free and forced labour, all contribute towards understanding the basis of the first Atlantic civilization based on production and labour.
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Carlen, Joe. "The Pirates of Phoenicia." In A Brief History of Entrepreneurship. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231173049.003.0003.

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Roughly two thousand years later, a tribe of “middlemen and merchants” transformed a small strip of land in modern-day Lebanon into the hub of intercontinental trade. Considered one of the ancient world’s most entrepreneurial and inventive cultures, the merchant-sailors of Phoenicia connected Africa, Europe, and Asia Minor into a network of trade so vast and profitable that their success was marveled at by Ezekiel and other authors of the Old Testament. The chapter also highlights more recent discoveries pertaining to this vanished civilization of seaborne merchants, such as its conversion of a sparsely populated Sicilian island into the site of a thriving wine-making and trading industry.
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Diaz-Andreu, Margarita. "Classical versus Islamic Antiquities in Colonial Archaeology: The Russian Empire and French North Africa." In A World History of Nineteenth-Century Archaeology. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199217175.003.0017.

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This chapter revisits the connection between nationalism and religion in a very different setting to that seen in the biblical lands (Chapter 6) and, to a certain extent, in Central, South, and Southeast Asia (Chapters 7 and 8). It analyses how religion is able to induce the creation of alternative historical discourses to those formed on the basis of the remains of the classical civilizations. On the one hand, the historical account about the Greeks, the Romans and other contemporary peoples influenced by them such as the Scythes still maintained their powerful allure as symbols of civilization and of one’s own empire. On the other, however, the weight religion had in the nineteenth century allowed for the search of the national origin in other periods with special significance for particular churches. Thus, the Byzantine period became appropriated as a Golden Age in the Russian Empire. In contrast, the Islamic past never acquired a similar status in the French colonies of North Africa. The religious undertones of particular archaeological periods were also used to undertake a racial reading of modern populations, and therefore had a direct impact on the colonization of the area. Yet, during the nineteenth century the effect of all this in archaeology was only limited, for the search for ancient remains stubbornly maintained a focus on the classical past. A comparison between the archaeology of the Russian colonies and of French North Africa reveals several similarities and differences which shed light on the processes guiding the development of archaeology in each of these areas. In both of them the historical narrative produced by the colonizers was one in which the classical periods were better regarded and valued more positively than others, following a hierarchy from classical to Byzantine, and then to the prehistoric and Islamic periods. Also, in both colonial areas archaeology was practised by many different actors: individuals from a breadth of occupations, and professionals belonging to many institutions, colonizers settled in the colonies as well as others coming from the metropolis. Nevertheless, this diversity was much more marked in North Africa than in the Russian colonies.
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Gomez, Michael A. "The Middle Niger in Pre-Antiquity and Global Context." In African Dominion, 11–18. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196824.003.0002.

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This chapter discusses the consistent omission of early and medieval Africa in world and imperial histories. West Africa is certainly left out of the narrative of early human endeavor, and only tends to be mentioned, with brevity, in conjunction with European imperialism. Nevertheless, substantial archaeological work has been underway in West Africa for decades, particularly in the middle Niger valley. For it was during the period of the Shang, Chou, Shin, Han, and Tang dynasties of China, the Vedic period in India, and the Mayans in central America, that another urban-based civilization flourished in West Africa, in the Middle Niger region. The chapter then considers the history of civilization in the Middle Niger, which is a study of the multiple ways in which communities continually adjust to and engage with one of the more “variable and unpredictable” environments in the world. Indeed, the story of the Middle Niger connects directly with the celestial preoccupations of big history in that much of its climatic variability is explained by slight alterations in solar radiation, produced in turn by the intricacies of the sun's cyclical patterns.
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Conference papers on the topic "Africa – Civilization – History"

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

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