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Journal articles on the topic 'African society'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Orvis, S. "Civil Society in Africa or African Civil Society?" Journal of Asian and African Studies 36, no. 1 (2001): 17–38. http://dx.doi.org/10.1177/002190960103600102.

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2

Henrich, Kristin J. "Book Review: Africa: An Encyclopedia of Culture and Society." Reference & User Services Quarterly 56, no. 1 (2016): 55. http://dx.doi.org/10.5860/rusq.56n1.55.

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Africa: An Encyclopedia of Culture and Society was created to “challenge stereotypes and assumptions and invite the reader into the world of African Studies” (vii) by featuring entries written by over fifty scholars, experts in African Studies or related fields who “have lived in Africa or are Africans, themselves. . . . The voice of Africa’s people is alive and well in these volumes” (viii). The originality and diversity of voices represented in this three-volume series is a positive and unique feature of this encyclopedia, but may not be enough to inspire acquisition, for some, in light of q

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3

Balcomb, Anthony. "Nicholas Bhengu — The Impact of an African Pentecostal on South African Society." Exchange 34, no. 4 (2005): 337–48. http://dx.doi.org/10.1163/157254305774851475.

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AbstractNicholas Bhekinkosi Bhengu was founder and leader of the Back to God Crusade in South Africa. This movement started in the mid-1950s and became affiliated with the Assemblies of God in South Africa. But Bhengu's influence went far beyond the confines of the movement he started. His revivals impacted South African society in a profound way and he became internationally recognized as a powerful force for change in South Africa. Controversially, however, he did not enter into the political arena as such, even though he was at one stage of his life a member of the Communist Party of South

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4

le Roux, Elizabeth. "Publishing South African scholarship in the global academic community." Notes and Records: the Royal Society Journal of the History of Science 69, no. 3 (2015): 301–20. http://dx.doi.org/10.1098/rsnr.2015.0033.

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South Africa's academic publishing history has been profoundly influenced by its colonial heritage. This is reflected in the publication of Transactions of the South African Philosophical Society (later, the Royal Society of South Africa) from 1878. Although the Society and journal sought to promote original research about South Africa, it was modelled after the Royal Society in London and formed part of an imperial scientific community. As the local higher education institutions grew more independent and research-focused, local scholarly publishing developed as well, with university presses p

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5

O'CONNOR, ANTHONY. "African Urban Society." African Affairs 84, no. 336 (1985): 464–65. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097705.

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6

O'Connor, Anthony. "African urban society." Cities 2, no. 4 (1985): 369. http://dx.doi.org/10.1016/0264-2751(85)90105-2.

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7

Oosthuizen, Gerhardus C. "Ecumenical Burial Societies in South Africa: Mutual Caring and Support that Transcends Ecclesiastical and Religious Differences." Missiology: An International Review 18, no. 4 (1990): 463–72. http://dx.doi.org/10.1177/009182969001800406.

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Burial societies play a significant role in the African community in South Africa. Even in the most deprived circumstances, Africans concern themselves with burials of dear ones worthy of the person and the occasion. The sense of mutual support which has always been foremost in the African community comes to expression within the context of the burial societies. Each burial society is a mutual aid organization. Each member contributes towards this communal assistance. In no other organization associated with the churches are denominational and ecclesiastical barriers of so little concern as in

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8

Zeleza, Paul Tiyambe. "Building intellectual bridges: from African studies and African American studies to Africana studies in the United States." Afrika Focus 24, no. 2 (2011): 9–31. http://dx.doi.org/10.1163/2031356x-02402003.

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The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people• of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World

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9

Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.

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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritua

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10

McKendrick, B. W., and M. Leketi. "Politics and Human Welfare: Retinitis Pigmentosa Patients in South Africa." Journal of Visual Impairment & Blindness 84, no. 6 (1990): 249–52. http://dx.doi.org/10.1177/0145482x9008400603.

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Many welfare organizations serving visually disabled people limit their role to restorative and therapeutic services. In changing apartheid South Africa, the well-being of visually disabled people is still affected by racial division in society. By examining the impact of apartheid on the well-being of African and white South Africans with retinitis pigmentosa, evidence is presented to justify the involvement of South African welfare organizations in the wider political and social change process.

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11

Bisong, Peter Bisong, and Modestus Ogonna Orji. "A CRITICAL REFLECTION ON THE CHRISTIAN TEACHING ON POLYGAMY IN RELATION TO ITS EFFECT ON THE AFRICAN SOCIETY." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, no. 2 (November 9, 2020): 66. http://dx.doi.org/10.26858/sosialisasi.v0i2.15854.

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The early Christian missionaries have been scathingly accused of uprooting Africans from their historical past and for failing to incorporate African traditional values into Christianity. One of such African traditional values that were booted away by Christianity, is polygamy. Africa is known to have been polygamous but was forced to drop this in favour of Christian monogamy. This paper x-rayed the impact of the Christian doctrine on polygamy on African society and concludes that the practice produces more dysfunctional effects than functional ones. It, therefore, advises the church to revise

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12

Maclean, G. L. "SOUTHERN AFRICAN ORNITHOLOGICAL SOCIETY." Ostrich 64, no. 3 (1993): 141. http://dx.doi.org/10.1080/00306525.1993.9632649.

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Maclean, G. L. "SOUTHERN AFRICAN ORNITHOLOGICAL SOCIETY." Ostrich 65, no. 1 (1994): 49. http://dx.doi.org/10.1080/00306525.1994.9632682.

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Maclean, G. L. "SOUTHERN AFRICAN ORNITHOLOGICAL SOCIETY." Ostrich 65, no. 3-4 (1994): 351. http://dx.doi.org/10.1080/00306525.1994.9632702.

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Maclean, G. L. "SOUTHERN AFRICAN ORNITHOLOGICAL SOCIETY." Ostrich 66, no. 1 (1995): 49. http://dx.doi.org/10.1080/00306525.1995.9632712.

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Maclean, G. L. "SOUTHERN AFRICAN ORNITHOLOGICAL SOCIETY." Ostrich 66, no. 4 (1995): 161. http://dx.doi.org/10.1080/00306525.1995.9632724.

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17

Alemna, A. A. "Information in African Society." Information Development 14, no. 2 (1998): 69–72. http://dx.doi.org/10.1177/0266666984239166.

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18

Zuberi, Tukufu, Amson Sibanda, Ayaga Bawah, and Amadou Noumbissi. "Population and African Society." Annual Review of Sociology 29, no. 1 (2003): 465–86. http://dx.doi.org/10.1146/annurev.soc.29.010202.100126.

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19

Guder, Lamessa Gudeta. "The African Allegations towards Ignorance of International Criminal Court: Does International Criminal Court unfairly focusing on Africa?" International Journal of Social Science and Economics 1, no. 1 (2021): p37. http://dx.doi.org/10.22158/ijsse.v1n1p37.

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Though, African continent has the highest number of state parties to the Rome Statute, recently several criticisms and allegations have been leveled against ICC interventions in Africa. AU and African higher official apparently call for non-cooperation of ICC. They believed that, ICC is unfairly targeting Africa and Africans, and it is a neo-colonial plaything and that Africa has been a place to experiment with their ideas. Such allegation begs question that is really the ICC unfairly focusing Africa and Africans? Therefore, it needs evaluating these accusations by considering the whole proces

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20

Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion a

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21

Rivers, Natasha M. "No Longer Sojourners: The Complexities of Racial Ethnic Identity, Gender, and Generational Outcomes for Sub-Saharan Africans in the USA." International Journal of Population Research 2012 (May 14, 2012): 1–14. http://dx.doi.org/10.1155/2012/973745.

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Through individual and group testimonies from newly arrived, 1.5 and second generation sub-Saharan Africans (For this study sub-Saharan African refers to the countries located under Northern African countries, for example, Egypt and Morocco and, includes South Africa. There are over 50 countries represented by this region; however, the most populous groups from this region in Africa in the USA are Nigerian, Ethiopian, Kenyan, Liberian, Ghanaian, Cape Verdean, South African, and Somalian.), the diversity and complexity linked to their migration and integration experiences in the USA reveal that

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22

Nutsukpo, Margaret Fafa. "Feminism in Africa and African Women’s Writing." African Research Review 14, no. 1 (2020): 84–94. http://dx.doi.org/10.4314/afrrev.v14i1.8.

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Feminism developed out of the discontents of women in the West. Although African women, over the ages, have always been sensitive to all forms of discrimination within the African society, the emergence of feminism and feminist consciousness-raising awakened in them a new awareness of their oppression through the inequalities in society, reinforced by patriarchal tradition and culture. Many African women have aligned themselves with feminism and the feminist cause and, despite all odds have made remarkable progress in their lives and society and gained respectable acceptance and recognition fr

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23

Asamoah, Kwame, and Emmanuel Yeboah-Assiamah. "“Ubuntu philosophy” for public leadership and governance praxis." Journal of Global Responsibility 10, no. 4 (2019): 307–21. http://dx.doi.org/10.1108/jgr-01-2019-0008.

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Purpose Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking

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24

Chen, Xiangting. "The skewed social image of white South Africans in Nadine Gordimer’s The Conservationist." E3S Web of Conferences 189 (2020): 03031. http://dx.doi.org/10.1051/e3sconf/202018903031.

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-In this article he examines the social identity crisis of White South Africans in Nadine Gordimer’s “The Conservationist”. Gordimer describes the psychology, social deformities and human distortions of the repressed white people in post-colonial South Africa. At that time, white South Africans were tortured by colonial guilt and racial contradictions. While recognizing the culture of their European ancestors, they wanted to integrate into the black South African society. This paper analyzes the decline of South African white identity and the phenomenon of white exodus from the perspective of

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25

LANDAUER, CARL. "Things Fall Together: The Past and Future Africas of T. O. Elias's Africa and the Development of International Law." Leiden Journal of International Law 21, no. 2 (2008): 351–75. http://dx.doi.org/10.1017/s0922156508004986.

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AbstractThis article investigates T. O. Elias's constructions of past and future Africas in Africa and the Development of International Law. It locates Elias within Nigeria's educated elite and its oscillating constructions of past and future Africas, and turns specifically to Elias's romanticized African past of the great medieval empires as a source of legitimacy within the broader ‘development’ of international law. The article works through his depiction of ‘customary’ law in Nigeria and how the African past maintains its presence in current law, and then addresses Elias's depiction of the

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26

Ako Odoi, David, and Ernest Kwesi Klu. "Ethnography Within an Autobiographical Portrait: The Case of Camara Laye’s the African Child." International Journal of Applied Linguistics and English Literature 7, no. 4 (2018): 87. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.4p.87.

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Africa as a continent has many ethnic groups. For most non-Africans, Africa is a homogenous society and therefore all African societies and cultures are lumped together. There may be many similarities between cultures. However, the subtleties in culture for each group are not obvious to people outside Africa and most often they are ignored. Early novelists from Africa like Camara Laye have sought to project their own unique stories and give an expose on what and why their ethnic group puts up certain practices. In these stories however, the artist also invariably writes the history or ethnogra

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27

Uzuegbunam, Emmanuel Nwachukwu. "Pragmatic Sedăqâ in Nehemiah: Reconciling African Perspectives of Justice and Morality." Journal of Religion and Human Relations 13, no. 1 (2021): 1–15. http://dx.doi.org/10.4314/jrhr.v13i1.1.

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It has variously been acknowledged that immigrant religions (Christianity and Islam) in Africa, rather than enhancing conscience and morality, have tended to merely exacerbate religious rituals and drive conscience and morality far away from the African society (Knitter & Muzaffar, 2002). The indigenous African society had been administered by instant justice, supervised by the potent and inherently ubiquitous, inescapable deities in the African milieu. This situation formed an incorruptible judicial system which planted a living, conscious fear of crime in the African and formed the basis

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28

Hadiyanto. "REPRESENTASI KOLONISASI TERHADAP MASYARAKAT KULIT HITAM AFRIKA DALAM NOVEL THINGS FALL APART KARYA CHINUA ACHEBE." HUMANIKA 19, no. 1 (2016): 20. http://dx.doi.org/10.14710/humanika.19.1.20-34.

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Abstract This article discusses white-skinned race colonization and its impacts on African black-skinned race tribal society and culture in African Anglophone novel Things Fall Apart written by Chinua Achebe. The approach used in this research is post-colonial approach by using post-colonial theory to analyze phenomena as well as the implication of the colonizer and the colonized relationship. The result of this research indicates that the coming of white-skinned race colonialists in African Ibo tribe community with their colonization and cultural imperialism is implemented with varied strateg

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29

COLLER, IAN. "AFRICAN LIBERALISM IN THE AGE OF EMPIRE? HASSUNA D’GHIES AND LIBERAL CONSTITUTIONALISM IN NORTH AFRICA, 1822–1835." Modern Intellectual History 12, no. 3 (2014): 529–53. http://dx.doi.org/10.1017/s1479244314000778.

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Although in most accounts of liberalism Africans appear only as passive victims or beneficiaries of European policies, in the early nineteenth century many Africans shared liberal aspirations for the “good society” based on free trade, constitutional government and individual property. However, African liberalism was articulated in the context of an existential crisis provoked by the new European world order. Hassuna D’Ghies, educated in Tripoli and Europe, articulated an overtly “African” liberal response to this crisis of adaptation through his writings and political activity in London in th

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30

Angove, Coleen. "Alternative Theatre: Reflecting a Multi-racial South African Society?" Theatre Research International 17, no. 1 (1992): 39–45. http://dx.doi.org/10.1017/s0307883300015595.

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When Barney Simon's play Cincinatti was presented at the Market Theatre in 1979, it epitomized a watershed event in the development of theatre in South Africa, anticipating a new tend towards a tradition of a multi-racial theatre. In 1965 legislation had forced racial segregation in the theatre. Pleas for the official desegregation of races in the theatre had finally been successful in 1977 and Cincinatti, sporting one of the first multi-racial casts, was symbolic of a reaching-out amongst different racial, cultural and lingual groups in a highly polarized South African society. Cincinatti was

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31

Donlan, Seán Patrick. "Mixed and Mixing Systems Worldwide: A Preface." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 3 (2017): 1. http://dx.doi.org/10.17159/1727-3781/2012/v15i3a2500.

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This issue of the Potchefstroom Electronic Law Journal (South Africa) sees the publication of a selection of articles derived from the Third International Congress of the World Society of Mixed Jurisdiction Jurists (WSMJJ). That Congress was held at the Hebrew University of Jerusalem, Israel in the summer of 2011. It reflected a thriving Society consolidating its core scholarship on classical mixed jurisdictions (Israel, Louisiana, the Philippines, Puerto Rico, Quebec, Scotland, and South Africa) while reaching to new horizons (including Cyprus, Hong Kong and Macau, Malta, Nepal, etc). This pu

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32

Chireau, Yvonne P., and Jeffrey E. Anderson. "Conjure in African American Society." Journal of Southern History 73, no. 2 (2007): 453. http://dx.doi.org/10.2307/27649425.

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33

Fandrich, I. "Conjure in African American Society." Journal of American History 93, no. 4 (2007): 1249. http://dx.doi.org/10.2307/25094666.

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34

Mbele, Joseph. "The Elder in African Society." Journal of Intergenerational Relationships 2, no. 3-4 (2004): 53–61. http://dx.doi.org/10.1300/j194v02n03_05.

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35

Morel, G. "The West African Ornithological Society." Ostrich 71, no. 1-2 (2000): 359–60. http://dx.doi.org/10.1080/00306525.2000.9639959.

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36

Nwosu, Ok Steve. "Morality in African traditional society." New Political Science 26, no. 2 (2004): 205–29. http://dx.doi.org/10.1080/0739314042000217061.

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37

Harsch, Ernest. "Civil society engages African plan." Africa Renewal 18, no. 3 (2004): 10–12. http://dx.doi.org/10.18356/6739de28-en.

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38

Kamel, Sherif. "Building the African information society." International Journal of Technology Management 45, no. 1/2 (2009): 62. http://dx.doi.org/10.1504/ijtm.2009.021520.

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39

Matsuda, Motoji. "African Urban Society in Transition." Journal of African Studies 1995, no. 47 (1995): 33–48. http://dx.doi.org/10.11619/africa1964.1995.47_33.

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40

Anderson, Jeffrey E. "Conjure in African American Society." Nova Religio 10, no. 3 (2007): 128–30. http://dx.doi.org/10.1525/nr.2007.10.3.128.

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41

Botha, Ferdi. "The Good African Society Index." Social Indicators Research 126, no. 1 (2015): 57–77. http://dx.doi.org/10.1007/s11205-015-0891-z.

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42

Awuzie, Solomon. "Mirroring the society, mirroring its hospitals: Hyginus Ekwazi's poetry and the challenge of nation-building." English Studies at NBU 5, no. 1 (2019): 77–91. http://dx.doi.org/10.33919/esnbu.19.1.4.

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Anglophone African poetry has become a significant medium through which African society from the year 2000 to date is mirrored. The younger Anglophone African poets, widely referred to as the poets of the third-generation, have always used their poetry as means to respond to both historical and current socio-political circumstances that tend to distinguish Africa from the rest of the world. Their poetry now constitutes counter-hegemonic discourse against bad leadership in Africa and against corrupt African social and medical institutions. Using Hyginus Ekwuazi’s The Monkey’s Eyes as a represen

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43

Dickinson, Garth. "African drumbeats: a first conference on emergency medicine." CJEM 1, no. 01 (1999): 44–46. http://dx.doi.org/10.1017/s1481803500007041.

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SUMMARY: Africa’s first conference on emergency medicine was held in October 1998 in Johannesburg, South Africa. Attended by 305 delegates from 13 countries, it was an important milestone in the development of Africa, emergency medicine’s last frontier. The violence of South Africa’s post-apartheid society was portrayed in mock scenario demonstrations of the private sector emergency medical services (EMS) system. Many of the presentations had a distinctly African flavour; they dealt with penetrating trauma and with making the best of extremely limited resources. A session reviewing the activit

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44

Nana Opare Kwakye, Abraham. "Returning African Christians in Mission to the Gold Coast." Studies in World Christianity 24, no. 1 (2018): 25–45. http://dx.doi.org/10.3366/swc.2018.0203.

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The transatlantic slave trade created an African diaspora in the Western world. Some of these diaspora Africans encountered and embraced the religion of their Western masters. Life in the Caribbean diaspora provided an opportunity for the nestling of ideas that were to shape the establishment of the Christian faith in Africa. Following the failures of European missionaries to make an impact in Africa in the early nineteenth century, freshly emancipated Christians from the Caribbean became agents of social transformation in the Gold Coast, Cameroun and Nigeria. Using archival records from Basel

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45

Hadiyanto. "Kolonialisasi Inggris dan Pengaruhnya Terhadap Masyarakat Tradisional Afrika dalam Novel Things Fall Apart Karya Chinua Achebe." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 2, no. 2 (2012): 153–85. http://dx.doi.org/10.26714/lensa.2.2.2012.153-185.

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This paper discusses England colonization and its impacts on African tribal culture in African Anglophone novel Things Fall Apart written by Chinua Achebe. The approach used in this research is post-colonial approach by using post-colonial theory to analyze phenomena as well as implication of the colonizer and the colonized relationship. The result of this research indicates that the coming of England colonialists in African Ibo tribe community with their colonization and cultural imperialism is implemented with varied strategies. Those strategies are proven effectively in strengthening Englan

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46

Sami, Neha. "African perspectives – [South] Africa. City, society, space, literature and architecture." Social Dynamics 39, no. 2 (2013): 391–95. http://dx.doi.org/10.1080/02533952.2013.796128.

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47

Sanni, John Sodiq. "In the Name of God? Religion, Silence and Extortion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (2021): 71–86. http://dx.doi.org/10.4314/ft.v10i1.5.

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This article critically analyses the role religion (I refer here to Islam and Christianity) has played in promoting silence and extortion in Africa with particular reference to Nigeria. In my philosophical analysis, African and Western literatures will guide my reflection on religion, the role it played in advancing the colonial agenda and its use in today’s African societies. This analysis seeks to present a case for the position that the colonial debris of disempowerment, injustices, manipulation, and extortion are still very much part of African society. They have only assumed new outlooks

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48

Ndiaye Diallo, R., M. Gadji, B. J. Hennig, et al. "Strengthening human genetics research in Africa: report of the 9th meeting of the African Society of Human Genetics in Dakar in May 2016." Global Health, Epidemiology and Genomics 2 (2017). http://dx.doi.org/10.1017/gheg.2017.3.

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The 9th meeting of the African Society of Human Genetics, in partnership with the Senegalese Cancer Research and Study Group and the Human Heredity and Health in Africa (H3Africa) Consortium, was held in Dakar, Senegal. The theme was Strengthening Human Genetics Research in Africa. The 210 delegates came from 21 African countries and from France, Switzerland, UK, UAE, Canada and the USA. The goal was to highlight genetic and genomic science across the African continent with the ultimate goal of improving the health of Africans and those across the globe, and to promote the careers of young Afr

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49

Phiri, Alexander M. "Building communities of trust: Challenges for disability." African Journal of Disability 3, no. 2 (2014). http://dx.doi.org/10.4102/ajod.v3i2.77.

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This article asks questions about power and partnership in disability research in Africa. Research has been located too much in one type of organisation or another and not sufficiently in the interaction between a range of legitimate stakeholders. Across Africa and Europe, and government and civil society dialogues, the African development research agenda must be owned by Africans. Fully inclusive national and international research partnerships are crucial, but they must be driven from Africa. European constructions of and interventions concerning people with disability have often been inhuma

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50

Zeleza, Paul Tiyambe. "Building intellectual bridges: from African studies and African American studies to Africana studies in the United States." Afrika Focus 24, no. 2 (2011). http://dx.doi.org/10.21825/af.v24i2.5000.

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The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World W

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