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Journal articles on the topic 'African civilization'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Tseggai, Isaac. "African Civilization." Dialogue and Universalism 22, no. 2 (2012): 75–87. http://dx.doi.org/10.5840/du201222228.

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Hani, Abdirachid Mohamed. "African Civilization: From Ancient Kingdoms to Modern Societies." International Journal of Social Science And Human Research 06, no. 06 (2023): 3294–303. https://doi.org/10.5281/zenodo.8005448.

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This research explores the history and culture of African civilizations, from pre-colonial kingdoms and empires to modern political, economic, and social structures. It provides an overview of African civilizations and their theorizing characteristics, then dives into the pre-colonial African civilizations, looking at their economic, political, and social structures. It then examines the expansion of African civilizations, including trans-Saharan trade, slavery, and colonization, and their influence on African cultures. It then looks at the preservation of African cultures, language preservati

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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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Shingange, Themba. "The Missionary-Colonial Forms of Marriages and Sexualities Within African Pentecostalism: A Sankofa-De-Colonial Perspective." Religions 16, no. 1 (2025): 74. https://doi.org/10.3390/rel16010074.

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Looking retrospectively at pre-colonial African marriages and sexualities is critical in the urge to transform the contemporary narratives about marriage and sexuality within African Christian spaces. In Africa, marriage and sexuality had cultural, spiritual, and religious intersectionality. However, the advent of the missionary-colonial enterprise reconstructed the concepts of marriage and sexuality by imposing the supremacy of Christianity and Civilization agendas. Thus, Africans were compelled to discard their views of marriage and sexuality to comply with the prescripts of Christianity, ba

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Slavíček, Jan. "S. P. Huntington’s Civilizations Twenty-Five Years On." Central European Journal of International and Security Studies 14, no. 02 (2020): 53–85. http://dx.doi.org/10.51870/cejiss.a140203.

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The study is based on the concept of Huntington's civilizations. They were used as a methodological basis for an analysis of the changes in their geopolitical power between 1995–2020 with the following conclusions: 1) The large population growth of 1995-2020 has been driven primarily by African, Islamic and Hindu civilizations, 2) Economically, the unquestionable superiority of Western civilization has remained, although its share has declined. A large economic growth has been mainly seen in the Confucian and Hindu civilizations, 3) Of the core countries, the USA, Russia, and China match the s

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Shorooq Abdul Moez Abdul Aziz Zahdeh. "Remarkable Trace Reflections on Colonialism and Racism in Conrad’s Heart of Darkness." International Journal of Linguistics, Literature and Translation 7, no. 6 (2024): 01–07. http://dx.doi.org/10.32996/ijllt.2024.7.6.1.

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This paper aims to analyze the issue of colonialism and racism in Joseph Conrad’s novel Heart of Darkness. The researcher surveyed scholarly articles, books and other sources relevant to the area of the research, providing a critical evaluation of this work. Basically, the title carries a rich connotation which indicates darkness in the colonial European psyche, making it disproportionate to equate physical darkness with spiritual darkness. The common characteristics of savagery between the Europeans and the Africans are traced back to a mutual dark and weak civilization, which in turn makes r

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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.

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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper

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Adeuga, Franscisca Folake. "Hybridity and Cultural Conflict in Hamidou Kane's The Ambiguous Adventure." Journal of College of Language and Communication Arts Education, Lagos State University of Education 1, no. 1 (2023): 16–25. https://doi.org/10.5281/zenodo.8277955.

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Hybrid state of postcolonial Africa set the background for this paper. The study is literary, descriptive and analytic. The objective is to examine the role of cultural hybridity in the diverse social conflicts in modern Africa in the light of Hamidou Kane’s <em>L’Aventure Ambiguë</em> published in 1961 and later translated into English as <em>The Ambiguous Adventure</em> by Katherine Woods in 1963. The scope is the panorama of African civilization with an emphasis on the impact of European civilization. The scholarly textual method of data collection was adopted. Four researc

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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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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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Haron, Muhammed. "International Symposium on Islamic Civilization in Southern Africa." American Journal of Islam and Society 24, no. 4 (2007): 143–45. http://dx.doi.org/10.35632/ajis.v24i4.1527.

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AwqafSA (www.awqafSA.org.za), a South African Muslim NGO, has beenin constant contact with IRCICA (the Islamic Research Centre for IslamicHistory, Art and Culture: www3.ircica.org), an affiliate of the Organization ofthe Islamic Conference, for several years regarding possible cooperation. On18 April 2005, this contact culminated in Halit Eren’s (director-general, IRCICA)meeting with a few organizations and their representatives regarding theforthcoming “International Symposium on Islamic Civilization in SouthernAfrica,” scheduled for the following year. AwqafSA and IRCICA, aware ofthe fact th

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Lebedeva, E. "Tropical African Civilization in Modem World." World Economy and International Relations, no. 4 (2004): 46–56. http://dx.doi.org/10.20542/0131-2227-2004-4-46-56.

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DOAN, NATALIA. "THE 1860 JAPANESE EMBASSY AND THE ANTEBELLUM AFRICAN AMERICAN PRESS." Historical Journal 62, no. 4 (2019): 997–1020. http://dx.doi.org/10.1017/s0018246x19000050.

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AbstractThe 1860 Japanese embassy inspired within the antebellum African American press an imagined solidarity that subverted American state hierarchies of ‘civilization’ and race. The bodies of the Japanese ambassadors, physically incongruous with American understandings of non-white masculinity, became a centre of cultural contention upon their presence as sophisticated and powerful men on American soil. The African American and abolitionist press, reimagining Japan and the Japanese, reframed racial prejudice as an experience in solidarity, to prove further the equality of all men, and asser

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Paquette, William. "Putting The World In World History Textbooks." Teaching History: A Journal of Methods 26, no. 2 (2001): 71–88. http://dx.doi.org/10.33043/th.26.2.71-88.

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In 1978, my division chair asked me to create a new history course for the honors program being established at the Portsmouth Campus of Tidewater Community College in Virginia, specifically to create an alternative to the surveys of United States History and Western Civilization that would be truly global in scope. The description for this new course, then and now, remains the same, "World Civilization surveys Asian, African, Latin American, and European Civilizations from the ancient period to the present." Thus was born the History of World Civilization, a two-semester course now taught at a

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Harris, Paul W. "Racial Identity and the Civilizing Mission: Double-Consciousness at the 1895 Congress on Africa." Religion and American Culture: A Journal of Interpretation 18, no. 2 (2008): 145–76. http://dx.doi.org/10.1525/rac.2008.18.2.145.

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AbstractThe Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affi

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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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Peter Itambu, Makarius. "Transoceanic Interconnectivities Between India- Tanzania Coastal Communities from the Antiquity to Contemporaries: The Archaeologic Perspectives from the Ancient Maritime Trade Connections via the Indian Ocean." Journal of Indian Ocean Studies 31, no. 1 (2023): 27–38. http://dx.doi.org/10.32381/jios.2023.31.01.3.

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The currently available archaeological and historical records indicate that since the prehistoric times, India and Tanzania shared a very long antiquity in terms of human civilization through the Indian Ocean maritime trade especially during the Neolithic period in aspects such as maritime trade links, ancient technology transfer, and intermarriages, expressly in monumental built heritage assets along the coast of the Indian Ocean. Outstandingly, the East African coast and its offshore islands preserve a lot of ancient remnants of built heritage assets, religious and symbolic entities, and soc

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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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19

Mubiala, Mutoy. "African States and the promotion of humanitarian principles." International Review of the Red Cross 29, no. 269 (1989): 93–110. http://dx.doi.org/10.1017/s0020860400072375.

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It is well known that African societies are shaped by custom and tradition. African thought, deeply imbued with humanism, has given birth to concepts and practices that place these societies among the world's humanitarian civilizations. With the advent of the colonial era and the establishment of institutions based on foreign values, the manifestations of African ideas was put into abeyance. Subsequent independence, while giving African States the opportunity to participate alongside other nations in constructing a universal civilization, paradoxically brought the continent face to face with a

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Agofure, Dr Joyce Onoromhenre, and Aisha Umar M. "African Philosophy: The Questions of Climate Change and the Environment." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, no. 5 (2018): 118–22. http://dx.doi.org/10.36344/ccijhss.2018.v04i05.004.

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With the growing awareness of environmental issues in the twenty-first century, this study explores the extent to which African philosophy contributes extensively to the discourse of climate change and the natural world. However, some critics are of the view that African philosophy is inherently anthropocentric and has nothing significant to offer in addressing climate change. Against this backdrop, this undertaking illustrates that the natural environment for Africans is not labeled “other” as often observed among industrialists rather it is a vital part of the African traditional world equil

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SARR, Mouhamadou Nissire. "Quelques survivances de la civilisation égyptienne dans la Grèce antique : études des travaux de Cheikh Anta Diop et de Théophile Obenga." Afrosciences Antiquity Sunu-Xalaat 1, no. 1 (2021): 20–35. http://dx.doi.org/10.61585/pud-asasx-v1n102.

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During the last century a lively debate rose, within the western intelligentsia, on the Egyptian contribution to the Greece civilization that started since their direct contact in the course of the XXVIth dynasty. Emile Amelineau (1916) and Paul Masson-Oursel (1948) had already expressed the need to inquiry Greek testimonies in order to evaluate the influence of the Egyptian civilization in the philosophical and scientific fields on that of Greece. This topic has also been discussed by Cheikh Anta Diop and Theophile Obenga who decided to focus themselves on egyptian and negro-african sources.

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Adhikari, Anasuya, and Dr Birbal Saha. "Deconstructing African Tribal Art and Society Demystifying Its Domination and Disentanglement with European Art." International Journal of Research Publication and Reviews 04, no. 01 (2022): 1892–96. http://dx.doi.org/10.55248/gengpi.2023.4152.

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The European interest in Africa had a significant impact on Africa’s art and culture, including contemporary African art music and dance, description, materials, subjects, and purpose, all of which was influenced by the European presence in Africa and have an impact on what is now African tribal art. This has opened up numerous new options for contemporary African tribal art by demonstrating to the rest of the world that creativity associated with the past has resurfaced in modernday Africa. African tribal art provides information into their current society. In those days, the Europeans saw Af

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Abdul Haq, Moh Mansur, Muhamad Mushollih Abdul Gofar, and Mukhammad Syariful Hidayat. "The Three Sons of Noah Civilization Spread." JUSPI (Jurnal Sejarah Peradaban Islam) 9, no. 1 (2025): 1. https://doi.org/10.30829/juspi.v9i1.18458.

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<em>Taufan of Nuh caused the entire surface of the earth to be destroyed, except for Nuh’s three sons, their wives and Nuh. The Qur'an only informs us that the descendants of Nuh continued his lineage but does not explain the spread of their civilizations. This article aims to discuss the civilization spread of Nuh’s three sons to three continents and their dominance in the central region (Arab). Using qualitative methods (library research) with a descriptive-analysis approach. Data sources were obtained through observations in divine books, especially the Al-Qur’an, tafsir books and boo

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CHACHAGE, C. S. L. "British Rule and African Civilization in Tanganyika." Journal of Historical Sociology 1, no. 2 (1988): 199–223. http://dx.doi.org/10.1111/j.1467-6443.1988.tb00010.x.

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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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Zamyatin, D. "Northern Eurasia at the Junctures of Planetary Geocultures: Co-Spatiality and Borderline." World Economy and International Relations 67, no. 7 (2023): 103–17. http://dx.doi.org/10.20542/0131-2227-2023-67-7-103-117.

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Geocultural features and transformations of states and large regions determine the specifics of their geopolitical trajectories. Any large geoculture can be conceived as a planetary one, with its own planetary cartographies and imaginative patterns. Northern Eurasia can be considered as a field of intersection and interaction of various planetary geocultures that shape the prospects for terrestrial development. The planetary influence of a large local civilization is associated with the presence of an original planetary geocultural cartography of the imagination, with the possibility of succes

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Neklessa, A. I. "Three Globes of Oikoumene." Политическая концептология: журнал метадисциплинарных исследований, no. 4 (December 30, 2022): 53–65. http://dx.doi.org/10.18522/2218-5518.2022.4.5365.

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This text is based on the author’s reports at seminars “The Transit of Civilization”, Center for Civilizational and Regional Studies at the Institute for African Studies of the Russian Academy of Sciences. The object of these reports is an analysis of main aspects and trends of the evolution of history: the current routes of universal transit as interdisciplinary area of research and as one of “big challenges” for civilization. The research examines a stepped path of history – three generations of global socio-political organization: from (a) imperial colonization of the planet through (b) dec

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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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JONES, JEANNETTE EILEEN. "“The Negro's Peculiar Work”: Jim Crow and Black Discourses on US Empire, Race, and the African Question, 1877–1900." Journal of American Studies 52, no. 2 (2018): 330–57. http://dx.doi.org/10.1017/s0021875817001931.

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In 1887, T. Thomas Fortune published an editorial, “The Negro's Peculiar Work,” in the black newspaper theNew York Freeman, wherein he reflected on a recent keynote speech delivered by Reverend J. C. Price on 3 January in Columbia, South Carolina, to commemorate Emancipation Day. Price, a member of the Zion Wesley Institute of the AME Zion Church, hailed from North Carolina and his denomination considered him to be “the most popular and eloquent Negro of the present generation.” On the occasion meant to reflect on the meaning of the Emancipation Proclamation (which went into effect on 1 Januar

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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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31

Sadovskaya, Lyubov. "Cheikh Anta Diop: The Great Thinker Awakening African Self-Consciousness." Uchenie zapiski Instituta Afriki RAN 68, no. 3 (2024): 19–31. https://doi.org/10.31132/2412-5717-2024-68-3-19-31.

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The article is devoted to the analysis of the scientific and political activities of the outstanding African thinker of the 20th century—Cheikh Anta Diop, who is considered the founder of African historical science and a symbol of the African Renaissance. Written in commemoration of the 100th anniversary of his birthday, the paper gives a description of his multidisciplinary scientific activity in both the humanities and the exact sciences. Special attention is paid to his development of various methods of dating archaeological and geological samples, which helped Diop contribute to the study

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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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Vysotska, Natalia. "Between Nature and Civilization(s): American Wilderness as a Eurocentric Cultural Construct in Tony Morrison’s "A Mercy"." Tematy i Konteksty 18, no. 13 (2023): 378–96. http://dx.doi.org/10.15584/tik.2023.24.

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The paper sets out to explore the ways the traditional Western opposition “nature vs. civilization” is reworked in Toni Morrison’s A Mercy. The first aspect addressed in the paper is the author’s recasting of the original Puritan myth of America as New Eden by demonstrating the historical impossibility of human-nature and human-human harmony on the “new” continent. This is achieved through presenting Jacob Vaark’s New England farm as a metaphor of Eden/enclosed garden transmogrifying from Utopian to Dystopian mode of functioning in the text, with apparent ecofeminist overtones.The second issue

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Obielosi, Dominic. "Christianization without westernization: A study of Acts 15:19-20 in relation to African-Western discriminatory bias." Integrity Journal of Arts and Humanities 3, no. 3 (2022): 60–68. http://dx.doi.org/10.31248/ijah2022.058.

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It is a happy news and a welcome development that Christianity registered an incomparable acceptance and growth in Africa. Religion deals with faith. It can make or mar the people’s development depending on how it is presented. It is appreciable that Christian missionaries to Africa brought with them civilization, ranging from education, politics, and even socio-economic area. However, the spate of fanaticism and fundamentalism in Africa not unconnected with a misconstruction of the biblical message is worrisome. Of greater concern is the inability of some Africans to distinguish between the 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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Shaffer, Brian W. ""Rebarbarizing Civilization": Conrad's African Fiction and Spencerian Sociology." PMLA 108, no. 1 (1993): 45. http://dx.doi.org/10.2307/462851.

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Okafor, Victor Oguejiofor. "Toward an Africological Pedagogical Approach To African Civilization." Journal of Black Studies 27, no. 3 (1997): 299–317. http://dx.doi.org/10.1177/002193479702700301.

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Ponomarev, Ilya, and Andrey Tutorsky. "Difference of Approaches to the Concept of Equality: Western Tradition and L.S. Senghor." Uchenie zapiski Instituta Afriki RAN 69, no. 4 (2024): 61–73. https://doi.org/10.31132/2412-5717-2024-69-4-61-73.

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In this paper, the authors present a comparative perspective of the notion of equality in the Western school of scientific thought—a notion that became the cornerstone for specific scientific concepts in Western social and political philosophy—and the non-Western approaches to equality, taking as an example of the latter the ideas of the Senegal politician and philosopher L.S. Senghor. Such a comparison is of interest because the African thinker, although he had studied in France and enjoyed political recognition there, understood the concept of equality in postcolonial context quite different

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Targowski, Andrew. "From Data to Wisdom in the Global and Civilizational Context." International Journal of Knowledge-Based Organizations 4, no. 3 (2014): 56–70. http://dx.doi.org/10.4018/ijkbo.2014070105.

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The purpose of this study is to define what is information, mainly in terms of cognition units, and also find out its other perspectives and images. Once information is understood, then it is possible to define its role in wisdom development in general and in civilization. First information will be defined in terms of several perspectives. Secondly information will be defined in term of its images. The basic concept of information is in the cognitive perspective which recognizes cognition units. Among these units are perceived: data, information, concept, knowledge, and wisdom. Some global and

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Igodo, Eze Okorie. "Documentation of African Traditions: The Example of Igbo Tradition in Nation-Building." African Journal of Culture, History, Religion and Traditions 6, no. 2 (2023): 69–79. http://dx.doi.org/10.52589/ajchrt-qupn4lpi.

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Documentation of African traditions has become a major concern not only to the Afro-centric scholars but also to the teeming Africans home and abroad who have come face to face with the reality of the need for the revival of African cultural values. The general feeling and opinion is that even though western culture, intellectualism and economics have contributed immensely to the civilization of Africa, their shortcomings have had a far-reaching impact on African traditional life and values. Indeed, African countries including Nigeria have been affected especially in the area of nation buildin

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Yengibaryan, R. V. "Mass and uncontrolled immigration as a threat to the civil, legal and civilizational stability in Western European countries and Russia." Journal of Law and Administration 15, no. 3 (2019): 3–9. http://dx.doi.org/10.24833/2073-8420-2019-3-52-3-9.

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Introduction. Following the collapse, or rather self-liquidation, of the Soviet Union-USSR world events began to develop at a kaleidoscopic speed. Europe, Russia and the United States ceased to be central actors in global politics. Huge civilization countries such as China, India and the African continent broke into global politics with ever-increasing power. The united bloc of Islamic countries began to make aggressive claims to the entire world community, and especially to the countries of Christian civilization. And the most important and unexpected thing is that the peoples, nations, commu

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Noll, Mark. "Which “America”? What “Civilization”?" Church History 92, no. 2 (2023): 400–403. http://dx.doi.org/10.1017/s0009640723001361.

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For most of the years I was working on the book that has been so graciously but also insightfully critiqued by these four interlocutors, my working title was Bible Nation: From Tom Paine and Francis Asbury to Francis Grimké and Woodrow Wilson. My plot, as I conceived it, ran from Paine, who inadvertently precipitated an all-but unanimous defense of the Scriptures from a wide swath of otherwise contentious Protestants, and Asbury, who did so much to promote “the Bible alone” in the population at large, to Wilson, who championed the Bible in almost exclusively civil religious terms, and Grimké,

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Salem, Ahmed Ali. "Localizing Islam in the West." American Journal of Islamic Social Sciences 33, no. 3 (2016): 44–60. http://dx.doi.org/10.35632/ajiss.v33i3.253.

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Ali Mazrui attempted to correct many misunderstandings of Islam in the West and demonstrate its closeness to and impact upon western civilization in several ways. For example, Islam is a fellow monotheistic religion, has preserved and added to the Greco-Roman legacy, preceded mercantilism and capitalism in hailing free trade and hard work, and modeled the western view of a tripartite world in the second half of the twentieth century. Mazrui's interest in studying Islam was originally part of his general exploration of postcolonial Africa. Although trained in mainstream political science, which

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Salem, Ahmed Ali. "Localizing Islam in the West." American Journal of Islam and Society 33, no. 3 (2016): 44–60. http://dx.doi.org/10.35632/ajis.v33i3.253.

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Ali Mazrui attempted to correct many misunderstandings of Islam in the West and demonstrate its closeness to and impact upon western civilization in several ways. For example, Islam is a fellow monotheistic religion, has preserved and added to the Greco-Roman legacy, preceded mercantilism and capitalism in hailing free trade and hard work, and modeled the western view of a tripartite world in the second half of the twentieth century. Mazrui's interest in studying Islam was originally part of his general exploration of postcolonial Africa. Although trained in mainstream political science, which

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حروز, عبد الغني. "Sicily Island - a historical study of civilization -." Kufa Journal of Arts 1, no. 32 (2017): 195–218. http://dx.doi.org/10.36317/kaj/2017/v1.i32.6052.

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Sicily is located between the southern coast of Italy and the French coast near it to the south.[1] The distance between it and Africa: one hundred and twenty kilometers.[2] It is surrounded by three seas: the Ionian Sea to the east, the Tyrrhenian Sea to the north, and the Sicilian or African Sea to the south and west.[3] Sicily can be divided into three geographical regions: the Mazer region, the Notis region and the Danish region. As for its area, it is twenty-five thousand four hundred and sixty kilometers.[4] Among its famous cities is its capital: Balram, Catania, Mycenae, Syracuse, Notu

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Kehinde, Ojetayo Gabriel. "African and african diasporic religions: reflections on the relevance and prospects of african indigenous religion." South Florida Journal of Development 3, no. 3 (2022): 3933–43. http://dx.doi.org/10.46932/sfjdv3n3-067.

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The importance of Religion in any human community cannot be over emphasized. Man’s need to reach out to the divine being higher and mightier than himself appears to be both basic and universal. Man felt this need when mystified by forces of nature, threatened by ferocious wild beasts and perplexed by death and hereafter. The affirmation of transcendental being is the core of religion. Hardly did any human civilization row in early times without giving due recognition to religion. This paper posits that before the advent of foreign religions there had been the indigenous religion upheld by Afri

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Baelongandi, Augustin Sombo, and Lambert Funga Botolome. "DUALISME DE CROYANCE : ECHEC OU REUSSITE DU PREMIER MISSIONNAIRE EN AFRIQUE ET EN REPUBLIQUE DEMOCRATIQUE DU CONGO." IJRDO - Journal of Business Management 7, no. 10 (2021): 76–82. http://dx.doi.org/10.53555/bm.v7i10.4696.

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In their dejected work, in African earth and in Democratic Republic of Congo, the first foreign missionaries played two roles: to announce Christ's gospel and to sustain the colonial politics. The dismissal of the culture of the countries evangelized drove to the failure of these missionaries although the missionary work produced positive effects in the African and Congolese surroundings. We have included very quickly that as soon as a civilization succeeds in imposing itself to another, it is usually born a half-caste culture of which some values risk to fade away before those of the most inf

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ANDREEVA, L. A. "Migration Flows of the “Southern” Christians from the Countries of Tropical Africa to Secular Europe at the Beginning of the 21st Century: The Meeting of “Northern” and “Southern” Christianity." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 206–18. http://dx.doi.org/10.23932/2542-0240-2018-11-4-206-218.

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In the 21st century we observe revolutionary changes that happen under the influence of globalization. These changes have covered the whole world. On the one hand, they manifest as a rapid shift of the centre of Christianity from the countries of so-called “global North” to the countries of so-called “global South”. On the other hand, they manifest as migration flows of “Southern” Christians from the countries of Tropical Africa to Europe that bring some archaization not only to modern European Christianity but to secular European civilization itself. This paper presents results of the analysi

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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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Nurse, Derek, and John Middleton. "The World of the Swahili: An African Mercantile Civilization." American Historical Review 99, no. 3 (1994): 949. http://dx.doi.org/10.2307/2167889.

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