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

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Hanum, Elfira. "Masyarakat Maju dalam Peradaban Islam Perspektif Said Ramadhan al-Buthi." Jurnal Al-Tatwir 10, no. 1 (2023): 85–100. http://dx.doi.org/10.35719/altatwir.v10i1.75.

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There have been many civilizations that have existed and developed throughout the world in human history, including Ancient Egyptian civilization, Ancient Greek civilization, Ancient Persian civilization, Ancient Chinese civilization, Ancient Indian civilization, Islamic civilization in the Middle East and North Africa, and so on. This research uses the library research method. In this research, the author searches for reference sources such as books, journals, and theses related to advanced civilizations in the perspective of Sa'id Ramadhan al-Buthi. The purpose of this research is to underst

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2

Ampene, Kwasi. "Akan Civilization and History." Revista Música e Cultura 13, no. 3 (2024): 194–256. https://doi.org/10.71199/dqvsem34.

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Like most African societies, there is ample evidence that the Akan in West Africa developed sophisticated methods in the visual and musical arts (or expressive arts) for recording and storing historical experience, to express religious worldview and philosophy, and created societies with unique social values. The historicized texts of ivory trumpets, flutes, drums, songs, poetry of Kwadwomfoɔ (Chronicle Singers), and referential poetry of Abrafoɔ (the Constabulary), and Adinkra pictographic writing bear ample testimony to the undeniable presence of expressive arts in Akan socio-political and e

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Kane, Ousmane. "ARABIC SOURCES AND THE SEARCH FOR A NEW HISTORIOGRAPHY IN IBADAN IN THE 1960s." Africa 86, no. 2 (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

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Cochrane, Thandeka, and David Reubi. "Grammars of Progress and Pathology: A Recursive History of Africa, Cancer, and "Diseases of Civilization"." Bulletin of the History of Medicine 97, no. 3 (2023): 423–55. http://dx.doi.org/10.1353/bhm.2023.a915269.

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summary: The phrase "disease of civilization" and concomitant lexicons, such as "pathologies of modernization," frequently surface across public and global health discourses. This is particularly the case within the framework of cancer research in Africa. In this article, the authors trace the emergence of these grammars of progress at the beginning of the twentieth century as a biomedical lens through which to analyze and frame cancer in Africa. Arguing with Ann Stoler for a recursive understanding of colonial and postcolonial history, the authors follow in detail the lexical shifts and recur

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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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Sahay, Vijoy S. "An Anthropologist Looks at History: An Enquiry into the Anomalies of Ancient Indian History and Culture." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (2015): 1–13. http://dx.doi.org/10.1177/0972558x1501500101.

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There are altogether nine ancient civilizations in the world, viz. the Babylonian or Mesopotamian, the Indian and the Chinese (in Asia), the Egyptian (in Africa), the Greek, the Roman, and the Cretan (in Europe), the Mayan (in Mexico, North America), and the Inca (In Peru, South America). Of all the above, it's only the Indian and the Chinese civilizations are such that the elements of their ancient cultures and traditions could be found still perpetuating among the contemporary populations. And among the rest; it could to be found in their ruins only. The dimensions of ancient Indian civiliza

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Setiawati, Debi, Nur Kharisma Ramadani, and Dhea Faraniza. "Sumbangan Peradapan Mesir Kuno Bagi Kehidupan Di Dunia." Jurnal Ilmu Sosial, Humaniora dan Seni 1, no. 2 (2023): 1–10. https://doi.org/10.62379/jishs.v1i2.460.

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Ancient Egypt is a civilization in the northeastern part of Africa. These civilizations were concentrated along the middle to the lower reaches of the Nile which reached its heyday around the 2nd century BC. During what is known as the new kingdom period. Its area spans the Nile Delta region in the North, to Jebel Barkal in the fourth Cataract of the Nile. At certain times, ancient Egyptian civilization extended to the southern Levant, the Eastern Desert, the Red Sea coast, the Sinai peninsula, and the western desert (concentrating on several oases). Egypt is a country that has a long history

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8

Mazrui, Alamin. "The Indian Experience as a Swahili Mirror in Colonial Mombasa." African and Asian Studies 16, no. 1-2 (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

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Christopher R. Binetti. "A Better Place to Be- Reclaiming History for Political Theory." Polit Journal Scientific Journal of Politics 4, no. 1 (2024): 15–26. http://dx.doi.org/10.33258/polit.v4i1.1065.

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This paper analyzes the periodization of Western history, broadly construed. It first divides the Old World (Asia, Africa, and Europe) into three macro-civilizations (or Civilizations), that are further broken down into micro-civilizations, or civilizations. The West covers the modern Middle/Near East, North Africa, Europe, and Central Asia. The East covers East Asia, including Mongolia, as well as Singapore and Vietnam. The Central Civilization covers South Asia and the rest of Southeast Asia. After making this division, the paper then breaks down Western history into basic periods, specifica

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Karim, Mohammad Rezaul, Ramesh Sharma, and Wahaj Unnisa Warda. "Writing Is Not “Anti-African”: How Naipaul “See(s) Much” About Africa." Journal of Language Teaching and Research 14, no. 6 (2023): 1730–38. http://dx.doi.org/10.17507/jltr.1406.32.

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Many critics have harshly criticized V.S. Naipaul's works, both fiction and trip memoirs on the postcolonial sociocultural milieu of Africa, for being racially objectionable. The indictment apparently has a rationale too in the sense that his writings- In a Free State (1971), A Band in the River (1979) and Masque of Africa for instance- outright seem to be intestinal butchery of the African life, past and present, without any sense of mercy. However, he has countered all the critics often to defend his writings. In fact, this stand of Naipaul on his writings prompts this paper for a scrutiny a

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Zaprulkhan, Zaprulkhan. "Membangun Dialog Peradaban." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 3, no. 1 (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 th

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Issiaka, DIARRA, and BA Moussa. "Strengthening the Contribution of the Investigations of Basil Davidson's A History of West Africa 1000-1800." International Journal of Social Science and Human Research 07, no. 05 (2024): 2696–701. https://doi.org/10.5281/zenodo.11158854.

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This article aims to assess the contribution of Black Africa to the progress of humankind at the time of the Great Empires and even before. To do so, Africans must immerse themselves in the knowledge of their past. The background of West African civilization and history must serve as a rear-view mirror for the advancement of the current generation. Indeed, Basil Davidson, who was an important recorder of information about Africa, edifies us on the main discovery of this older generation based on his study of African iron tools. This invention contributed enormously to the improvement of the po

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Haron, Muhammed. "Second International Congress on Islamic Civilization in Southern Africa." American Journal of Islam and Society 33, no. 3 (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 communitiesf

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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. Howeve

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

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Ediagbonya Michael. "History, the Disease of Temporary Amnesia and National Development." SIASAT 8, no. 3 (2023): 139–45. http://dx.doi.org/10.33258/siasat.v8i3.156.

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This paper examines History, the Disease of Temporary Amnesia (Loss of Memory) and National Development. It analyses the concept “History, the disease of Temporary Amnesia and its impact on History as a course of study came to focus. It discusses the undue emphasis on science and technology to the detriment of History. The significance of History to National Development was demonstrated. The data for the research was obtained from primary sources like oral interview and secondary sources, such as newspapers, books (published and unpublished), thesis, dissertation, journals etc. The study found

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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

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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 t

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19

Cieslak, Marta. "Between State and Empire, Or How Western European Imperialism in Africa Redefined the Polish Nation." European History Quarterly 52, no. 3 (2022): 440–60. http://dx.doi.org/10.1177/02656914221103187.

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The Warsaw positivists, one of Poland’s most influential intellectual collectives, emerged in the 1860s with an ambitious plan to strengthen the Polish nation. The self-proclaimed progressives, enamored with trends popular in Europe’s contemporary liberal circles, declared that Poles were a backward nation stuck in the feudal era. Consequently, they proposed comprehensive national reforms inspired by Western Europe, or the region that the Warsaw positivists designated to be the beacon of progress and civilization. However, as Western European empires intensified their colonial efforts in Afric

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Akhtar Gul, Muhammad Ghulam Shabeer, Rija Ahmad Abbasi, and Abdul Wahab Khan. "Africa’s Poverty and Famines: Developmental Projects of China on Africa." PERENNIAL JOURNAL OF HISTORY 3, no. 1 (2022): 165–94. http://dx.doi.org/10.52700/pjh.v3i1.109.

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Poverty exists without any face; it is a multifaceted and complex phenomenon. Poverty and famines existed before human civilization and culture. Human culture existed 0.07 million years ago, and civilization began 6000 years ago. In a modern civilized society, ‘first famine in human history occurred in 1708 B.C. From 1708 BC to 1878 AD, 350 famines occurred in various spheres of the world. The Encyclopedia Britannica listed 31 main famines from prehistoric to the 1960s. The sub-continent has also faced eleven severe famines from 1769-70 to 1943, and about 40.9 million people have died due to t

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A., Yusuf, S., and Nwaokweanwa, A. N. "La “Dafricanisation” De L'afrique Par Les Blancs." Tasambo Journal of Language, Literature, and Culture 1, no. 1 (2022): 252–60. http://dx.doi.org/10.36349/tjllc.2022.v01i01.028.

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Africa is one of the richest continents in terms of natural resources, cultural diversity among others. It is a continent from which the black man originated. It is also the continent that the whites colonized and still colonize diplomatically. Moreover, the whites had hidden their real agenda of Africa whereby they colonized Africa with force through their manipulative projections by saying that Africa has no culture, it has neither civilization, nor custom. Despite the fact that Africa has a long existing traditional history which was administratively structured into empires and kingships. T

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Okyere Asante, Michael K. "Classics and the politics of Africanization in Ghana." Bulletin of the Institute of Classical Studies 65, no. 1 (2022): 18–31. http://dx.doi.org/10.1093/bics/qbac004.

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Abstract During the early years following Ghana’s political independence from British rule, calls were made for university education to have ‘an African character’. As a field steeped in Eurocentric narratives, how did the Classics survive, and how did classicists respond to the politics of Africanization? This paper draws on the political contexts under which secondary and tertiary education in Ghana underwent reforms to discuss the threats and challenges these reforms posed to the sustenance of the field of Classics, and the decolonization strategies classicists adopted during the calls for

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Alexander, John B. "Lost Civilizations: The Secret Histories and Suppressed Technologies of the Ancients by Jim Willis." Journal of Scientific Exploration 34, no. 3 (2020): 608–13. http://dx.doi.org/10.31275/20201813.

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Lost Civilizations is at once intriguing but also challenging to all conventional wisdom. Perhaps that is as it should be and Willis certainly created an interesting compendium of mysterious archeological events combined with a generous exploration of mythology. Readers of the SSE Journal should know I am not a fan of the “Out of Africa” theory. There have been too many recent discoveries made to support the notion that human life began in a single remote location. We can think of the discovery of the Denisovan that interbred with hominids that did migrate from Africa. What Willis repeatedly p

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Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920." Wesley and Methodist Studies 15, no. 1 (2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.

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ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the Uni

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Mgadla, P. T., and Dickson Mungazi. "To Honor the Sacred Trust of Civilization: History, Politics and Education in Southern Africa." International Journal of African Historical Studies 18, no. 1 (1985): 164. http://dx.doi.org/10.2307/217982.

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Akubor, Emmanuel Osewe. "Emerging Religious Movements And Their Implications In African History And Heritage." European Scientific Journal, ESJ 12, no. 2 (2016): 365. http://dx.doi.org/10.19044/esj.2016.v12n2p365.

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Africa has often been referred to as the Home of Civilization. This reference is based on the fact that most of the continent evidences how man has, over time, interacted meaningful with his environment to produce all that he needs to make history. Archaeological remains in Egypt have shed light on this development as far as Africa is concern. Other remains found particularly in central Eastern Africa have been widely recognized such that the area is now widely accepted as the origin of humans and the Hominidae clade (great apes). This is evidenced by the discovery of the earliest hominids and

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Conklin, Alice L. "« Democracy » Rediscovered : Civilization through Association in French West Africa (1914-1930)." Cahiers d’études africaines 37, no. 145 (1997): 59–84. http://dx.doi.org/10.3406/cea.1997.1988.

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Leedy, Todd H. "History with a Mission: Abraham Kawadza and Narratives of Agrarian Change in Zimbabwe." History in Africa 33 (2006): 255–70. http://dx.doi.org/10.1353/hia.2006.0016.

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He was the first man who was clever enough to realize he could sell some green maize at the mine in Penhalonga… Even to build the good houses, you had to come and copy from Kawadza. To buy ploughshares, they had to come and copy from Kawadza… Even those who bought cars, they had to copy from Kawadza… Chief Gandanzara used to walk on foot whenever he wanted to meet anyone. But because of seeing Kawadza riding a horse, he himself decided to ride on a horse… We can say in Mani-caland, or we can say in Zimbabwe, most of the good things were started with Kawadza.Histories of Africa produced during

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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 (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 schoo

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Osadolor, Osarhieme Benson, and Leo Enahoro Otoide. "The Benin Kingdom in British Imperial Historiography." History in Africa 35 (January 2008): 401–18. http://dx.doi.org/10.1353/hia.0.0014.

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The body of knowledge that constituted British imperial writing, and the expression that interacted with it were attempts to engage European readership on the imperial adventure in Africa in the age of the new imperialism. This study is an attempt to address the complex issues involved in the production of historical knowledge about precolonial Benin to justify British colonial rule. The argument advanced in this paper is that, since imperial discourse set out to deal with history in terms of civilization, British imperial writing was a struggle to articulate certain ideas about Benin into a p

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Abduh Al-Hafiedz, Dinda Safira tunisa, and Umar Al-Faruq. "Sejarah Peradaban Dinasti Umayyah Yang Membangun Jembatan Peradaban Islam." Journal of Religion and Social Community | E-ISSN : 3064-0326 1, no. 2 (2024): 44–49. https://doi.org/10.62379/jrsc.v1i2.72.

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This journal intends to provide an overview of the reign of Bani Umayyah (661-750 AD), an important period in the history of Islamic civilization marked by a significant change in the system of government, from consensus democracy to absolute monarchy. Supported by Muawiyah bin Abi Sufyan as the founder, the dynasty succeeded in expanding Islamic territory to North Africa, Spain and Central Asia, and achieved advances in education, art and architecture, as seen in the Umayyad Mosque in Damascus. Although the dynasty experienced its peak during the time of Umar bin Abdul Aziz, who was known as

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

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The Nigerian writer Chinua Achebe is known to be one of the most influential African writers and holds an important place in postcolonial studies. His main aim was to reconstructthe wrongly established beliefs, ideas, and thoughts of the Western world regarding Africa. To realize his aim, he made careful selections in his choice of language, which contributed greatly to sharing his observations, ideas, and beliefs with the rest of the world. He wrote his novels in English, believing that doing so would be more powerful in conveying the true face of pre-colonial Africa, rather than in Nigerian,

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Pereira, Hugo Silveira. "The Camera and the Railway: Framing the Portuguese Empire and Technological Landscapes in Angola and Mozambique, 1880s–1910s." Technology and Culture 64, no. 3 (2023): 737–59. http://dx.doi.org/10.1353/tech.2023.a903971.

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abstract: Starting in the 1880s, Portugal invested in constructing railways in its African colonies, Angola and Mozambique. The aim was both to solidify Portuguese presence in territories disputed by other imperial nations and to facilitate exploration of the resources that imperial policymakers assumed existed in the colonial hinterland. To promote the perception that Portugal was an imperial nation, hundreds of photographs recorded the construction, inauguration, and operation of these new railways. Using a semiotics approach, this article analyzes photographs from various sources in Portuga

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Schreier, Joshua. "Recentering the History of Jews in North Africa." French Historical Studies 43, no. 1 (2020): 47–61. http://dx.doi.org/10.1215/00161071-7920450.

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Abstract Recent work that readjusts French Jewish historians' lenses to include France's empire in North Africa is essential, but it does not necessarily expand the range of questions beyond the logic or contradictions of empire. Looking at Jewish history from “outside” the empire, in contrast, may de-emphasize the critical focus on the failures of enlightenment, assimilation, or civilization that have been central both to colonialists' self-definition and to subsequent historiography. Drawing on work that traces the history of a group of powerful Jewish merchants in mid-nineteenth-century Ora

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Martin, Elizabeth. "The Great Sphinx and Other “Thinged” Statues in Colonial Portrayals of Africa." Victorian Literature and Culture 50, no. 1 (2022): 27–59. http://dx.doi.org/10.1017/s1060150320000133.

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This article uses thing theory to interrogate literary portrayals of ancient statues in Africa. It argues that Victorian colonists adopted a “rhetoric of thinghood” to portray these statues’ history and purpose as forever lost to time. By treating them as “things”—singular, incomprehensible, sublime—the statues could be decoupled from the indigenous cultures that made them. Victorians could thus avoid acknowledging the evidence that the objects’ appearance and manufacture provided of the existence of Black civilization, which Victorian race theory denied to Black Africans. Starting with an ove

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Busolo Namunaba, Ibrahim. "Swahili Cultural Heritage: Origins, Development and Influences." Roczniki Kulturoznawcze 14, no. 3 (2023): 35–51. http://dx.doi.org/10.18290/rkult23143.3.

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This paper examines the cultural heritage of the Swahili of East Africa based on an analysis of archaeological, historical and anthropological literature. The intricate history of Swahili interaction with the maritime environment, their immediate neighbours and the outside world since the last quarter of the first millennium BC produced a distinct cultural heritage. Coupled with internal dynamics, these interactions led to the rise and fall of a civilization characterized by a unique socio-cultural, economic and political pattern on the East African coast. Swahili cultural heritage reflects th

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Namunaba, ibrahim. "Swahili Cultural Heritage: Origins, Development and Influences." Annals of Cultural Studies 14, no. 3 (2023): 201. https://doi.org/10.18290/rkult23143.3.

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This paper examines the cultural heritage of the Swahili of East Africa based on an analysis of archaeological, historical and anthropological literature. The intricate history of Swahili interaction with the maritime environment, their immediate neighbours and the outside world since the last quarter of the first millennium BC produced a distinct cultural heritage. Coupled with internal dynamics, these interactions led to the rise and fall of a civilization characterized by a unique socio-cultural, economic and political pattern on the East African coast. Swahili cultural heritage reflects th

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Putri Nadila and Nasril Nasril. "Sejarah Perkembangan dan Peradaban Islam di Afrika Utara." Lencana: Jurnal Inovasi Ilmu Pendidikan 3, no. 1 (2024): 295–303. https://doi.org/10.55606/lencana.v3i1.4576.

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The development of Islam in North Africa began during the reign of Caliph Umar bin Khattab (634–644 AD), who sent Amru bin Ash to conquer Egypt. This effort was then systematically continued by the ruling dynasties that followed. The spread of Islam by Muslim rulers not only made Arabic the official language spoken by Muslim communities in various regions, especially North Africa, but also had a great influence on civilization as a whole. History records various advances in North Africa, both in the fields of government administration, science, architecture, and historical buildings. The patte

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

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Purpose This paper aims to present the Igbo management philosophy as having the potential to bring about success in Africa and propose a framework that comprises a set of values and three key institutions: the marketplace, the family and the apprenticeship system. The paper shows that effective leaders are servant-leaders who sacrifice for others. Design/methodology/approach This paper relied on earlier and contemporary peer-reviewed, news media and books. These materials offered insight into what Igbos believed, how they behaved and how they historically organized their lives. Materials autho

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Franklin, V. P. "Reflections on History, Education, and Social Theories." History of Education Quarterly 51, no. 2 (2011): 264–71. http://dx.doi.org/10.1111/j.1748-5959.2011.00336.x.

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Historians need social theories to conduct their research whether they are acknowledged or not. Positivist social theories underpinned the professionalization of the writing of history as well as the establishment of the social sciences as “disciplines,” in the late nineteenth and early twentieth centuries. August Comte's “science of society” and theories of evolution were attractive to U.S. historians and other researchers dealing with rapid social and economic changes taking place under the banner of American and Western “progress.” Progressive and “pragmatic” approaches were taken in dealin

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Basri, Muhammad, Nurul Hadidah Al-Hadid, Ziha Fida Utami Tanjung, and Nur Hasanah. "The Period of Progress of Islamic Civilization." EDUCTUM: Journal Research 3, no. 1 (2024): 27–33. http://dx.doi.org/10.56495/ejr.v3i1.448.

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The Islamic civilization's period of advancement from 600-1000 CE, often referred to as the Golden Age of Islam, represents a pivotal era in human history marked by unity in Islamic values, a strong moral foundation, and a cohesive identity among Muslims. This epoch reached its zenith during the times of the Rightly Guided Caliphs, the Umayyad Dynasty, and the Abbasid Dynasty. Key factors, such as steadfast adherence to Islamic values, laid the groundwork for a robust moral foundation and a detailed Islamic legal system. Cultural heritage emerged as a primary driver for scientific development,

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EDWARDS, DAVID N. "MEROE AND THE SUDANIC KINGDOMS." Journal of African History 39, no. 2 (1998): 175–93. http://dx.doi.org/10.1017/s0021853797007172.

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The kingdom of Kush (Meroe) represents one of a series of early states located within the Middle Nile. At its greatest extent controlling more than 1,000 km. of the Nile valley from northern Lower Nubia to Sennar on the Blue Nile, its scale, longevity and cultural achievements are remarkable (Fig. 1). While its origins in the early millennium b.c. and its demise around the fourth century a.d. still remain obscure, it is one of the earliest and most impressive states yet found south of the Sahara. This notwithstanding, the place of the Kushite state and its civilization within the history of su

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Ayzenshtat, Marina. "British Perceptions of Indigenous People Non-European World (Second Half of the 18th — Beginning of the 19th Century)." ISTORIYA 15, no. 9 (143) (2024): 0. https://doi.org/10.18254/s207987840032253-7.

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The founding of colonies overseas, the expansion of overseas trade, the trips of missionaries, travelers and adventurers led to a change in ideas about the world, are associated with meetings with the inhabitants of other continents and their diverse culture. The perception of this diversity took place within the framework of ideas about the historical development of the inhabitants of the East, America and Africa, and later Australia. In the last third of the 18th century. in public representations, the theory of the stage development of peoples was approved. Three stages stood out: savagery,

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Strechie, Mădălina. "The Punic Wars: A “Clash Of Civilizations” In Antiquity." International conference KNOWLEDGE-BASED ORGANIZATION 21, no. 2 (2015): 650–55. http://dx.doi.org/10.1515/kbo-2015-0110.

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Abstract The conflict that opposed the Carthaginians, called puny by the Romans, and the Eternal City, was one of epic proportions, similar to the Iliad, because, just as in the Iliad one of the combatants was removed forever, not only from the political game of the region, but also from history. The Punic Wars lasted long, the reason/stake was actually the control of the Mediterranean Sea, one of the most important spheres of influence in Antiquity. These military clashes followed the patterns of a genuine “clash of civilizations”, there was a confrontation of two civilizations with their mil

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Puzanov, Daniil V. "The “Abrahamic Metacivilization” of the 8th –13th Centuries." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 143–52. http://dx.doi.org/10.17223/15617793/464/17.

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The article substantiates the expediency of considering the system of Christian and Islamic medieval civilizations as a single Abrahamic metacivilization. Heuristic possibilities of the term are revealed on the basis of research works on sociology, philosophy, world and domestic history. The features of the perception of civilizations and religions are analyzed from the point of view of the world-system perspective and global history. The definition of local civilization is being clarified. The definition of metacivilization is given. It is noted that, since the 8th century, on the territory o

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Williams, Bryan C. "Olaudah Equiano's Enchantments." Early American Literature 58, no. 2 (2023): 337–62. http://dx.doi.org/10.1353/eal.2023.a903778.

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Abstract: Of late, much scholarship on Olaudah Equiano's Interesting Narrative has focused either on the meaning of Equiano's Christianity in postcolonial terms or the debate over Equiano's actual place of birth. To be sure, these discussions have been illuminating in many ways, but this essay seeks to change direction in Equiana by calling attention to the enchantments that infuse Equiano's life story—the magical and miraculous events that structure the narrative of his experience and the corresponding concepts of enchanted space and time by which he interprets them. Presenting supernatural e

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Lapushkina, Alina. "Raising a Child in Western Africa (Avatime People, Ghana)." Stratum plus. Archaeology and Cultural Anthropology, no. 6 (December 15, 2023): 73–85. http://dx.doi.org/10.55086/sp2367385.

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The Avatime education system was seriously transformed under the influence of Christian missionaries and European civilization, therefore the author used unstructured interviewing, questioning and the anthropological method of participant observation to reconstruct the autochthonous, pre-colonial worldview and identify the basic principles of the Avatime children's socialization. The most important feature in the autochthonous Avatime culture was the community and the moral principles guarded by the elders: the deities who established these rules were far from people, and ancestral spirits ser

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Noyes, John K. "Nomadic fantasies: producing landscapes of mobility in German southwest Africa." Ecumene 7, no. 1 (2000): 47–66. http://dx.doi.org/10.1177/096746080000700103.

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In nineteenth-century Germany, ‘nomadism’ was an epithet frequently applied with little distinction to pastoralist, hunter-gatherer and semi-agriculturalist societies. It was used as a description not only of actual indigenous social organizations or economies, but also of a propensity to wander, an inconstancy and hence an obstacle to civilization. This was not confined to anthropological and ethnographic discourse. It also influenced policymaking in the colonies, particularly in discussions of land rights and land utilization. At the same time, discussions of nomadism, when applied to indige

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Diakov, Nikolai. "Arab States of North Africa: from the Ottoman Empire to the Colonial Empires of Modern Times." ISTORIYA 14, no. 10 (132) (2023): 0. http://dx.doi.org/10.18254/s207987840028616-6.

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The modern history of the Northern Africa (Egypt and the Maghreb) was marked with the progress in transformation of the local social and political institutions with at the same a vast expansion of the Ottoman Porte and later of the West European powers. The Arab Maghreb which firstly became an object of the European aggression from Spain and Portugal in the 15th — 16th CC. later joined the Ottoman Empire together with Egypt. Morocco, however, managed to save its formal independence until the very beginning of the 20th C.A.D. With the European expansion in the 19th C. the Northern Africa turned

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Dalimunthe, Latifa Annum. "Peradaban Islam Masa Khalifah Utsman bin Affan (24-36 H/644-656 M)." Al-Murabbi Jurnal Pendidikan Islam 2, no. 1 (2024): 204–15. http://dx.doi.org/10.62086/al-murabbi.v2i1.664.

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This study aims to examine Islamic civilization during the caliphate of Uthman bin Affan (24-36 H/644-656 AD). The main focus of the research is to understand the political, social, economic, and cultural developments that occurred during Uthman bin Affan's reign, as well as their impact on the advancement of Islamic civilization. The research employs a library research method, utilizing sources such as history books, journal articles, ancient manuscripts, and related documents, with content analysis as the analytical tool. The results indicate that the caliphate of Uthman bin Affan was a sign

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