Journal articles: 'African studies; Folklore'

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Laberge, Yves, Philip M. Peek, and Kwesi Yankah. "African Folklore: An Encyclopedia." Journal of American Folklore 122, no. 483 (January 1, 2009): 114. http://dx.doi.org/10.2307/20487665.

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Iwara, A. U. "African Folklore: Mother Africa’s Tale Retold." Fabula 30, Jahresband (January 1989): 271–78. http://dx.doi.org/10.1515/fabl.1989.30.1.271.

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Crowley, Daniel J., Kofi Anyidoho, Daniel Avorgbedor, Susan Domowitz, and Eren Giray-Saul. "Cross Rhythms: Papers in African Folklore." Western Folklore 44, no. 1 (January 1985): 74. http://dx.doi.org/10.2307/1499964.

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Yves Laberge. "African Folklore: An Encyclopedia (review)." Journal of American Folklore 122, no. 1 (2008): 114–15. http://dx.doi.org/10.1353/jaf.0.0057.

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Koskoff, Ellen, Daniel Avorgbedor, and Kwesi Yankah. "Cross Rhythms [2]: Occasional Papers in African Folklore/Music." Ethnomusicology 30, no. 2 (1986): 335. http://dx.doi.org/10.2307/852012.

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Roberts, John W. "African American Diversity and the Study of Folklore." Western Folklore 52, no. 2/4 (April 1993): 157. http://dx.doi.org/10.2307/1500084.

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Smith, Debra. "“Popularising” African and African-American Comparative Folklore in the Age of Text-messaging Millennials." Folklore 118, no. 1 (April 2007): 91–99. http://dx.doi.org/10.1080/00155870601095689.

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Asmah, Josephine. "Historical Threads: Intellectual Property Protection of Traditional Textile Designs: The Ghanaian Experience and African Perspectives." International Journal of Cultural Property 15, no. 3 (August 2008): 271–96. http://dx.doi.org/10.1017/s0940739108080168.

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AbstractDefining the relationship between folklore and intellectual property continues to be an ongoing debate. Some challenges in defining this relationship center on the main characteristics of intellectual property, namely, the eligibility criteria and limited protection period that make the current construction of intellectual property incompatible with folklore protection. However, countries like Ghana have been using the intellectual property system as one of its tools to protect folklore. This article focuses on traditional textile design protection in Ghana, establishing the importance and significance of these designs in Ghana's history and culture and why Ghana is determined to protect these designs. After examining Ghana's efforts and the obstacles in its path as it uses the intellectual property law system to protect traditional textile designs, the article argues that there should be regional cooperation and international protection to strengthen individual national efforts.

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SPRINGER, ROBERT. "Folklore, commercialism and exploitation: copyright in the blues." Popular Music 26, no. 1 (January 2006): 33–45. http://dx.doi.org/10.1017/s0261143007001110.

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Though federal law in the United States provides for the protection of artistic property, including music, African-American blues musicians, since the appearance of their first commercial records in the 1920s, have generally not received their due. Part of the problem came from the difficulty of squaring the discrete notions of folk composition and artistic property in those early days. But the exploitation of black artists was largely attributable to common practices in the record industry whose effects were multiplied in this case by the near total defencelessness of the victims. Imitations and cover versions led to a veritable despoliation of black talent which has only belatedly received legal compensation and public recognition.

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Biesele, Megan. "South African /Xam Bushman Traditions and their Relationship to Further Khoisan Folklore." Folklore 127, no. 1 (January 2, 2016): 110–11. http://dx.doi.org/10.1080/0015587x.2015.1131447.

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Patterson, Tiffany Ruby. "Book Review:Howard W. Odum's Folklore Odyssey: Transformation to Tolerance through African American Folk Studies." Agricultural History 80, no. 4 (October 2006): 484–86. http://dx.doi.org/10.1525/ah.2006.80.4.484.

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Chireau, Yvonne. "Conjure and Christianity in the Nineteenth Century: Religious Elements in African American Magic." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 225–46. http://dx.doi.org/10.1525/rac.1997.7.2.03a00030.

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Shortly before the turn of the nineteenth Century, an amateur collector of Negro Spirituals and folklore recounted a conversation that she had had with an unidentified African American clergyman. According to the collector, the clergyman, “one of the most scholarly and noted ministers of the colored race,” admitted that, even as a professed Christian, he found himself “under the influences of voodooism” and other African occult practices. He explained that, as a young pastor, he had grown “completely discouraged” after numerous unsuccessful attempts to attract new worshipers into his congregation until one day an unexpected visitor happened his way:I was in my study praying when the door opened and a little Conjure man came in and said softly: “You don't understand de people. You must get you a hand as a friend to draw 'em. Ef you will let me fix you a luck charm, you'll git 'em.”

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Dederen, Jean-Marie, and Jennifer Mokakabye. "Negotiating womanhood: the bird metaphor in Southern African folklore and rites of passage." Tydskrif vir Letterkunde 55, no. 2 (August 30, 2018): 91–103. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i2.2934.

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In spite of its evident presence in Southern Africa’s rich cultural heritage, the bird metaphor has received surprisingly little attention. The cultural materials analysed in this article include children’s stories, songs, heroic poetry and ethnographic accounts of rites of passage. At first the data seems to suggest that bird symbolism could be interpreted in terms of a simple dual conception of gender identity. Some magical birds signify the prowess and authority of men. Others could be linked symbolically to the procreative powers of women. On further reflection, however, we identified a third category of more ambiguously gendered birds. It is contended that this additional bird type can be explained in terms of the female-male dialectic that shaped gender relations in small-scale societies. It is further proposed tentatively that the bird metaphor could have provided women with a symbolic means to negotiate their identity.

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Mitchell, David, Marivic Lesho, and Abby Walker. "Folk Perception of African American English Regional Variation." Journal of Linguistic Geography 5, no. 1 (April 2017): 1–16. http://dx.doi.org/10.1017/jlg.2017.2.

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Contrary to previous “sociolinguistic folklore” that African American (Vernacular) English has a uniform structure across different parts of the US, recent studies have shown that it varies regionally, especially phonologically (Wolfram, 2007; Thomas & Wassink, 2010). However, there is little research on how Americans perceive AAE variation. Based on a map-labeling task, we investigate the folk perception of AAE variation by 55 participants, primarily African Americans in Columbus, Ohio. The analysis focuses on the dialect regions recognized by the participants, the linguistic features associated with different regions, and the attitudes associated with these beliefs. While the perceived regional boundaries mostly align with those identified by speakers in previous perceptual dialectology studies on American English, the participants consistently identified linguistic features that were specific to AAE. The participants recognized substantial phonological and lexical variation and identified “proper” dialects that do not necessarily sound “white”. This study demonstrates the value of considering African Americans’ perspectives in describing African American varieties of English.

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Nyawalo, Mich. "From “Badman” to “Gangsta”: Double Consciousness and Authenticity, from African-American Folklore to Hip Hop." Popular Music and Society 36, no. 4 (October 2013): 460–75. http://dx.doi.org/10.1080/03007766.2012.671098.

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Matusevich, Maxim. "An exotic subversive: Africa, Africans and the Soviet everyday." Race & Class 49, no. 4 (April 2008): 57–81. http://dx.doi.org/10.1177/0306396808089288.

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The Leninist argument, that the class struggle of the European proletariat was intertwined with the liberation of the `toiling masses of the East', led to an official ideology of Soviet internationalism in which Africans occupied a special place. Depictions of the evils of racism in the US became a staple of Soviet popular culture and a number of black radicals, among them Langston Hughes, Paul Robeson and Claude McKay, flocked to the Soviet Union in the 1920s-30s, inspired by the belief that a society free of racism had been created. While there was some truth to this view, people of African descent in the Soviet Union nevertheless experienced a condescending paternalism, reflected also in their cinematic portrayal and in popular literature and folklore. With the onset of the cold war, young Africans were encouraged to study in Russia, where they received a mixed reaction and, on account of occasional conflict with the authorities and Soviet cultural norms, became symbols of dissent against official Soviet culture. Later, in the perestroika period, Africa became a scapegoat for popular discontent amidst a worsening climate of racism.

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Amlor, Martin Q., and Matthew Q. Alidza. "Indigenous Education in Environmental Management and Conservation in Ghana: The Role of Folklore." Journal of Environment and Ecology 7, no. 1 (June 30, 2016): 37. http://dx.doi.org/10.5296/jee.v7i1.9705.

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<p>Studies into indigenous knowledge of African societies and their eco-system<strong>,</strong> and complemented by western research findings in recent years, point to a common fact that there is a complex interrelation between humans, animals, plants and their physical environment For this reason, Ghanaian societies enforce cultural laws that ensure protection and management of their natural resources. Despite the merits associated with African endowed natural environments, it is scary to note that to date, Ghana still faces serious environmental threats among which are: deforestation, annual bushfires, illegal surface mining, poor farming practices, unconventional methods of dumping human/industrial wastes and pollution of water bodies. This paper therefore attempts to investigate the causes of environmental degradation in Ghana and demonstrate how the people’s folklore can contribute to ensuring a well-conserved environment that can benefit the country’s present and future generations. </p>

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Yankah, Kwesi. "African Folk and the Challenges of a Global Lore, 1998 American Folklore Society Plenary Address." Journal of American Folklore 112, no. 444 (1999): 140. http://dx.doi.org/10.2307/541946.

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Adéèkó, Adélékè. "Time Never Lines Up like a Street: Ato Quayson's Oxford Street, Accra." Publications of the Modern Language Association of America 131, no. 2 (March 2016): 480–86. http://dx.doi.org/10.1632/pmla.2016.131.2.480.

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Africanist studies conventionally restrict considerations of space to its physical dimensions. affective representations in literary writing oppose the village to the city, imbuing the village with comprehensible, but rarely historicized, routines. Until disturbed by uninvited and troubling ideas, institutions, and individuals from unknowable distances and places, the village nourishes existential certainty and sustains spiritual balance. In contrast, the corrupting, bewildering city signals instabilities of all kinds, even in the social sciences. Across the disciplines, while organic production and genuinely reciprocal relations dominate in the village, the insatiable city absorbs without giving back and never offers spiritual renewal. The village half of the spatial dyad represents what is truly African, and folklore, or orality in general, holds Africa's romance together. Its schematic character notwithstanding, the predisposition toward construing space as little more than the thin cover of more vital substances that facilitate self-understanding has produced enduring parameters for interpreting African expressive forms. With convivial marketplaces and festivals, evil forests and sacred groves, village squares and humble homesteads, depictions of the village in novels set at the beginning of colonization have fixed, perhaps permanently, perceptions of the African cultural past in reader's imaginations, and efforts to read these narratives have generated useful, axiomatic insights about meanings of traditional, everyday African life and its ritualized calibrations of the movement of time, its reifications of the social compact, and its coded references to the society's cosmic bearings. he African city has not been that fortunate.

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James, Rob. "Newer Testaments? Tradition, Culture and the Expansion of ‘Scripture’ in Contemporary Africa." Horizons in Biblical Theology 35, no. 2 (2013): 115–35. http://dx.doi.org/10.1163/18712207-12341256.

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Abstract Scripture is a text designated to bear transcendent meaning. The text thus designated mediates the Transcendent Other for the believer. Since very early in the history of the Church, the Bible has fulfilled this role in Christianity. Now, there are indications that other texts, especially folklore, may begin to be used in a similar way to how the Bible is used. This paper explores such suggestions by seeing how they apply in the thought of various contemporary African theologians. Other texts and traditions do indeed seem to hold a similar status and there is one explicit call for traditional stories to be thought of as a ‘second canon.’ In the end, it seems unlikely we can use the term ‘scripture’ to describe these texts, although they are often used as such, or to mediate the transcendent in place of the Bible’s mediation.

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Newton, Michael. "'Did you hear about the Gaelic-speaking African?': Scottish Gaelic Folklore about Identity in North America." Comparative American Studies An International Journal 8, no. 2 (June 2010): 88–106. http://dx.doi.org/10.1179/147757010x12677983681316.

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Rich, Jordan. ""Born in a Mighty Bad Land": The Violent Man in African American Folklore and Fiction (review)." Journal of American Folklore 117, no. 466 (2004): 471–72. http://dx.doi.org/10.1353/jaf.2004.0097.

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Jirata, Tadesse Jaleta. "LEARNING THROUGH PLAY: AN ETHNOGRAPHIC STUDY OF CHILDREN'S RIDDLING IN ETHIOPIA." Africa 82, no. 2 (May 2012): 272–86. http://dx.doi.org/10.1017/s0001972012000058.

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ABSTRACTAlthough the educational value of African oral traditions, particularly folktales, has been discussed widely in social studies of children, education and folklore, riddling is not commonly investigated as a part of children's everyday social practice. In this article, I present riddling as a part of children's expressive culture, through which they play together and learn about their local environment. I generated the data through ten months of ethnographic fieldwork among Guji people in southern Ethiopia. Based on analyses of the times and locations of this activity, as well as the social interaction involved, I argue that children perform riddling in order to entertain themselves and to learn from their immediate social and natural environment through discrete peer networks.

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Karim, Sajjadul, and Mohd Muzhafar Bin Idrus. "Black empowerment and Afro-American values in Toni Morrison’s The Bluest Eye." IIUC Studies 16 (November 7, 2020): 111–21. http://dx.doi.org/10.3329/iiucs.v16i0.50181.

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The Bluest Eye of Toni Morrison is extraordinarily significant, as it addresses the different sides of American literature, and the lives of the Afro-American people. Although the conventional theological aspects of white culture can negatively influence other characters of Morrison, it is Pecola whose life appears to be increasingly defenseless against the impulses of the individuals who have accepted the Western custom. In a democratic country, people generally have the same value, but there are still prejudices in the concepts of beauty and worthiness. The search for freedom, black identity, the nature of evil and the robust voices of African-Americans have become themes for African-American literature. Folklore covers the history of black and white interaction in the United States and also summarizes the feelings expressed in protest literature1. Morrison argues that the survival of the dark ladies in a white dominated society depends on loving their own way of life and dark race and rejecting the models of white culture or white excellence. This article attempts to examine The Bluest Eye from the perspective of empowerment of blacks and African American and their value system. IIUC Studies Vol.16, December 2019: 111-121

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Blier, Suzanne Preston. "Field Days: Melville J. Herskovits in Dahomey." History in Africa 16 (1989): 1–22. http://dx.doi.org/10.2307/3171776.

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In recent years anthropologists and literary critics, most importantly George Stocking Jr. (1983), James Clifford and George E. Marcus (1986), and Clifford Geertz (1987), have led the way to a closer reading of the writings of early anthropologists and a fuller exploration of the intellectual climates in which they were working. As the founder of African studies in this country, Melville J. Herskovits is of considerable importance in terms of related scholarship in the 1930s, 1940s, and 1950s. Although an anthropologist by training, Herskovits had a major impact on the development of African scholarship in many other disciplines—from the history of art to folklore to political and economic history. Herskovits' field research methodologies and orientations thus potentially are of considerable significance. Despite Herskovits' critical role in African studies, there has been relatively little scholarly interest to date in his African research methodologies.Herskovits' unpublished field notes of his Dahomey research provide us with an inside look at the principal field strategies and orientations of this important African scholar. These field materials today are housed in the archives of three different research institutions: The Schomburg Center for Research in Black Culture in New York City; the library of Northwestern University in Evanston, Illinois; and the Archives of Traditional Music at Indiana University in Bloomington, Indiana. The largest grouping of Herskovits' Dahomey field materials (journals, financial records, artifact collection, photographs, correspondence) are at the Schomburg Center. At Northwestern University are found various diary extracts, song transcriptions, and the bulk of Herskovits' early and later correspondence. Recordings that Herskovits made in the course of the Dahomey research are located at Indiana University.

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Kawan, Christine Shojaei. "The Authority of Memory in Narrative. Introduction to a volume of papers on East African folklore and folk narrative research." Fabula 43, no. 1-2 (July 2002): 1–3. http://dx.doi.org/10.1515/fabl.2002.021.

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Zeisler-Vralsted, Dorothy. "African Americans and the Mississippi River: Race, history and the environment." Thesis Eleven 150, no. 1 (January 7, 2019): 81–101. http://dx.doi.org/10.1177/0725513618822010.

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Long touted in literary and historical works, the Mississippi River remains an iconic presence in the American landscape. Whether referred to as ‘Old Man River’ or the ‘Big Muddy,’ the Mississippi River represents imageries ranging from pastoral and Acadian to turbulent and unpredictable. But these imageries – revealed through the cultural production of artists, writers and even filmmakers – did not adequately reflect the experiences of everyone living and working along the river. The African-American community and its relationship to the Mississippi River down the ages is occluded by these discourses. In focusing on this alternate history, namely the African-American experience with the Mississippi River, the overarching framework of this paper will consist of three lenses on the river as: refuge, labor, and cultural icon. From the moment of their arrival, the intersection of their lives with the Mississippi River reveals a history where the river offers freedom, oppression, escape, sustenance, renewal, disease and displacement. From this largely unexplored perspective, distinctions of race and class are exposed and reinforced. Although rivers have long been included in the historical record, whether through a geographical, spiritual, aesthetic or recreational perspective, the juncture where human lives intersect with rivers, constructing memory and identity, remains overlooked despite a plethora of cultural artifacts such as song, prose and poetry that distinguish experiences. These cultural artifacts, in turn, differentiate reciprocal relationships with the river based on race and class. For the African-American community, the Mississippi River alternated between liberator and oppressor, informing the social construct of an identity that was at times lamented, celebrated, demeaned and feared. But how did these linkages with the river not only influence a distinct collective memory but also nurture a culture with certain understandings and perspectives about the river? And if so, what have been their ramifications? Through an examination of folklore, song and first-person accounts, these questions will be addressed as multiple narratives persist, offering a history that makes more explicit the distinctive experiences of the African-American communities in their engagement with the Mississippi River.

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Bastian, Misty L. "Philip M. Peek and Kwesi Yankah, eds. African Folklore: An Encyclopedia. New York and London: Routledge, 2004. xxxii + 593 pp. Maps. Photographs. Bibliograpies. Appendixes. Index. $175.00. Cloth." African Studies Review 48, no. 2 (September 2005): 150–51. http://dx.doi.org/10.1353/arw.2005.0049.

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Clark, Daniel A. "Lynn Moss Sanders. Howard W. Odum's Folklore Odyssey: Transformation to Tolerance through African American Folk Studies. Athens: University Press of Georgia, 2003. 184 pp. Cloth $29.95." History of Education Quarterly 44, no. 4 (2004): 632–34. http://dx.doi.org/10.1017/s001826800003884x.

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Huffman, Michael A. "Animal self-medication and ethno-medicine: exploration and exploitation of the medicinal properties of plants." Proceedings of the Nutrition Society 62, no. 2 (May 2003): 371–81. http://dx.doi.org/10.1079/pns2003257.

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Early in the co-evolution of plant-animal relationships, some arthropod species began to utilize the chemical defences of plants to protect themselves from their own predators and parasites. It is likely, therefore, that the origins of herbal medicine have their roots deep within the animal kingdom. From prehistoric times man has looked to wild and domestic animals for sources of herbal remedies. Both folklore and living examples provide accounts of how medicinal plants were obtained by observing the behaviour of animals. Animals too learn about the details of self-medication by watching each other. To date, perhaps the most striking scientific studies of animal self-medication have been made on the African great apes. The great ape diet is often rich in plants containing secondary compounds of non-nutritional, sometimes toxic, value that suggest medicinal benefit from their ingestion. Chimpanzees (Pan troglodytes), bonobos (Pan paniscus) and gorillas (Gorilla gorilla) are known to swallow whole and defecate intact leaves. The habit has been shown to be a physical means of purging intestinal parasites. Chimpanzees and man co-existing in sub-Saharan Africa are also known to ingest the bitter pith of Vernonia amygdalina for the control of intestinal nematode infections. Phytochemical studies have demonstrated a wide array of biologically-active properties in this medicinal plant species. In light of the growing resistance of parasites and pathogens to synthetic drugs, the study of animal self-medication and ethno-medicine offers a novel line of investigation to provide ecologically-sound methods for the treatment of parasites using plant-based medicines in populations and their livestock living in the tropics.

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Prahlad, Sw Anand. "Africana Folklore: History and Challenges." Journal of American Folklore 118, no. 469 (2005): 253–70. http://dx.doi.org/10.1353/jaf.2005.0035.

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Khan, Lubna Akhlaq, Muhammad Safeer Awan, and Aadila Hussain. "Oral cultures and sexism: A comparative analysis of African and Punjabi folklore." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 105–26. http://dx.doi.org/10.46521/pjws.026.02.0010.

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The present study embarked with a supposition that there are similarities (traditional, under-developed, agri-based) between the Punjabi and African cultures, so the gender ideology might have similar patterns, which can be verified through the analysis of oral genres of the respective cultures. From Africa, Nigerian (Yoruba) proverbs are selected to be studied in comparison with Punjabi proverbs, while taking insights from Feminist CDA (Lazar 2005). The study has examined how Punjabi and Yoruba proverbs mirror, produce and conserve gendered ideology and patriarchism. Punjabi proverbs are selected through purposive sampling from ‘Our Proverbs’ (Shahbaz 2005) and Yoruba examples (with English translations and interpretations) are elicited from a dictionary of Yoruba proverbs (Owomoyela 2005), as well as articles written about gender by native Yoruba researchers. The investigation has uncovered through thematic content analysis that the portrayal of women in both communities is primarily biased, face-threatening and nullifying. Both languages have presented womenfolk mainly as unreliable, insensible, loquacious, insincere, ungrateful, opportunist, materialistic and troublemaking. Men have been depicted for the most part as aggressive, rational, prevailing, and anxious to take risks. This analysis infers that in asymmetrically organised Punjabi and African (Yoruba) communities, proverbs are deliberately sustaining inequality.

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Kadhim Al-Khafaji, Ammar Shamil. "Ama Ata Aidoo’s Diagnose and Representation of the Dilemma of the African American Diaspora in her play Dilemma of A Ghost." Advances in Language and Literary Studies 9, no. 1 (February 1, 2018): 136. http://dx.doi.org/10.7575/aiac.alls.v.9n.1p.136.

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The research investigates in details about the influence of cultural differences in Postcolonial Ghana as presented in Ama Ata Aidoo's Dilemma of a Ghost. The play centers on the cross cultural marriage of young couple; Ato Yawson, a Ghanaian who recently completed his studies in the United States and returns home, and Eulali, his African American bride. Ghanaian playwright Ama Ata Aidoo expresses the consciousness of the diaspora of Ato Yawson and his wife and the final effort of Yawson’s mother to find a compromise. The husband is caught between the challenging demands of his wife and his family, He feels torn and irresolute as the folkloric ghost in the children's song in the play. Aidoo has a strong historical and political awareness of Africa's colonial past and post-colonial present, and the problems facing an African woman in Africa and outside it. She is like a physician, diagnoses the symptoms of the troubled postcolonial age in Africa. In her use of Dilemma tale technique, she raises difficult questions without easy solution leaving her readers to contemplate about. She calls for an action to resolve the painful dilemma of African life in a world of change where the past and present, tradition and modernity suffer a fierce conflict. The aim of the research is to prove that according to the concept of compensation there is neither absolute gain nor absolute loss for with every loss there is again and with every gain there is a loss. Without the concept of compromise the dilemma of diaspora will lead to catastrophic results.

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Mlambo, Alois S., Muchapara Musemwa, Irina Filatova, Raymond Suttner, Dirk Kotzé, Pippa Skotnes, Jane Carruthers, et al. "Tsuneo Yoshikuni,African Urban Experiences in Colonial Zimbabwe: A Social History of Harare before 1925; Firozi Manji and Stephen Marks (eds.),African Perspectives on China in Africa; Allison Drew,Between Empire and the Revolution: A Life of Sidney Bunting, 1873-1936; South African Democracy Education Trust,The Road to Democracy in South Africa, Volume 2; Ivor Chipkin,Do South Africans Exist?: Nationalism, Democracy and the Identity of ‘The People’; Andrew Banks,Bushmen in a Victorian World: The Remarkable Story of the Bleek-Lloyd Collection of Bushman Folklore; Ute Dieckmann,Hai||om in the Etosha Region: A History of Colonial Settlement, Ethnicity and Nature Conservation; Ursula Trüper,The Invisible Woman: Zara Schmelen, African Mission Assistant at the Cape and in Namaland; Libby Robin,How a Continent Created a Nation; Norman Etherington (ed.),Mapping Colonial Conquest: Australia and Southern Africa; Martin L. Davies,Historics: Why History Dominates Contemporary Society; John Laband,The Transvaal Rebellion: The First Boer War, 1880-1881; George Diederik van der Smit,Die Eensame Graf by Mombolo: Die Lewensverhaal van Pieter van der Smit." African Historical Review 40, no. 1 (June 2008): 161–98. http://dx.doi.org/10.1080/17532520802589836.

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Okaiyeto, Kunle, and Oluwafemi O. Oguntibeju. "African Herbal Medicines: Adverse Effects and Cytotoxic Potentials with Different Therapeutic Applications." International Journal of Environmental Research and Public Health 18, no. 11 (June 2, 2021): 5988. http://dx.doi.org/10.3390/ijerph18115988.

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The African continent is naturally endowed with various plant species with nutritional and medicinal benefits. About 80% of the people in developing countries rely on folk medicines to treat different diseases because of indigenous knowledge, availability, and cost-effectiveness. Extensive research studies have been conducted on the medicinal uses of African plants, however, the therapeutic potentials of some of these plants has remained unexploited. Over the years, several studies have revealed that some of these African floras are promising candidates for the development of novel drugs. Despite the plethora of studies on medicinal plant research in Africa, there is still little scientific data supporting the folkloric claims of these plants. Besides, safety in the use of folk medicines has been a major public health concern over the year. Therefore, it has become mandatory that relevant authority should take measures in safeguarding the populace on the use of herbal mixtures. Thus, the present review extracted relevant information from different scientific databases and highlighted some problems associated with folk medicines, adverse effects on reproductive systems, issue about safety due to the toxicity of some plants and their toxicity effects with potential therapeutic benefits are discussed.

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Kerr, David. "‘Folklore’, cultural property and modernisation in sub-Saharan Africa." Critical Arts 20, no. 1 (July 2006): 144–57. http://dx.doi.org/10.1080/02560040608557783.

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Kapchan, Deborah A., and Sabra J. Webber. "Romancing the Real: Folklore and Ethnographic Representation in North Africa." Journal of American Folklore 105, no. 417 (1992): 380. http://dx.doi.org/10.2307/541770.

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Mkala, Elijah Mbandi, Moses Mutuse Mutungi, Elizabeth Syowai Mutinda, Millicent Akinyi Oulo, Vincent Okelo Wanga, Geoffrey Mwachala, and Guang-Wan Hu. "Understanding the Ethnobotany, Chemistry, Pharmacology, and Distribution of Genus Hydnora (Aristolochiaceae)." Plants 10, no. 3 (March 5, 2021): 494. http://dx.doi.org/10.3390/plants10030494.

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The genus Hydnora (Hydnoraceae) is one of the basal angiosperms in the order Piperales, found in the semi-arid regions of Africa, and the Southern Arabian Peninsula. Plants in this genus play essential roles in communities around the world as revealed by various studies. Currently, there are eight species of the genus Hydnora; seven in Africa and one in the Arabian Peninsula. Notably, Hydnora abyssinica A.Br. and Hydnora africana Thunb. are widely distributed compared to other species. They are widely used for their medicinal and nutritional values. The information on ethnobotany, chemistry, pharmacology, and distribution of genus Hydnora was gathered using phytochemical and ethnobotanical books, electronic sources, and published articles. Preliminary phytochemical screening shows that flavonoids, phenolics, proanthocyanidins, and tannins are the main compounds in H. abyssinica and H. africana. Furthermore, 11 compounds have been isolated from H. abyssinica. The biological activities of H. abyssinica and H. africana have been reported. They include antibacterial, antiproliferative, antioxidant, antidiarrhea, and antifungal potentials. Despite the Hydnora species being practiced in ancient folkloric medicine, their traditional uses and pharmacological value are poorly documented. Based on the available information on ethnobotany, phytochemistry, pharmacology, and distribution, we aim to provide research gaps and challenges for a better understanding of this genus. This may be resourceful in the development of effective phytomedicines, and aid in conservation. The available studies on this genus on some aspects such as phytochemistry, pharmacological activities, and distribution are under-reported hence the need for further research.

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Stephenson, Jessica, and David Lewis-Williams. "Stories That Float from Afar: Ancestral Folklore of the San of Southern Africa." African Studies Review 44, no. 3 (December 2001): 162. http://dx.doi.org/10.2307/525642.

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Sone, Enongene Mirabeau. "THE INTERRELATIONSHIP BETWEEN ORAL LITERATURE AND MUSEUM STUDIES." Imbizo 7, no. 1 (February 24, 2017): 4–14. http://dx.doi.org/10.25159/2078-9785/1850.

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Oral literature and museums are intimately related to each other. While the former is an academic discipline, the latter is an institution. This article examines the historical background of the study of oral literature and the historical development of the museum so that the relationship between the two can be easily appreciated. The article argues that oral literature, as a form of folklore, can help to create good museums and that the museum, on the other hand, can contribute to the study of oral literature. This interrelationship, once appreciated by both oral literature scholars (folklorists) and museologists (museum scholars), will be of tremendous benefit to the study of oral literature as an academic discipline and to the development of more thematic museums, especially in Africa where oral literature is a dynamic aspect of societal life.

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Thosango, Cleopas Mphela. "(Un)Changing theoretical trends in the study of folklore in South Africa." Critical Arts 13, no. 2 (January 1999): 81–91. http://dx.doi.org/10.1080/02560049985310141.

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Oyoo, Michael, Khamati Shilabukha, Simon Otieno, and Bethwell Owour. "Folkloric Cues and Taste Bias in African Vegetable Foods." Journal of Eastern African Studies 2, no. 1 (March 2008): 60–73. http://dx.doi.org/10.1080/17531050701847227.

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Njogu, Stephen M., Wycliffe M. Arika, Alex K. Machocho, Joseph J. N. Ngeranwa, and Eliud N. M. Njagi. "In Vivo Hypoglycemic Effect of Kigelia africana (Lam): Studies With Alloxan-Induced Diabetic Mice." Journal of Evidence-Based Integrative Medicine 23 (January 1, 2018): 2515690X1876872. http://dx.doi.org/10.1177/2515690x18768727.

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The claims by the traditional herbal medicine practitioners that Kigelia africana has bioactivity against several diseases, including diabetes mellitus, were investigated in this study. Type I diabetes mellitus was induced in mice by intraperitoneal administration of alloxan monohydrate followed by treatment with the therapeutic doses of the aqueous and ethyl acetate leaf extract of K africana to the experimentally diabetic mice. The treatment effects were compared with the normal control, diabetic control, and diabetic control rats treated with a standard antidiabetic drugs (insulin administered intraperitoneally at 1 IU/kg body weight in 0.1 mL physiological saline or glibenclamide administered orally at 3 mg/kg body weight in 0.1 mL physiological saline). Phytochemical composition of the leaf extract was assessed using standard procedures and mineral elements assessed using atomic absorption spectrophotometry and total reflection X-ray fluorescence system. Oral and intraperitoneal administration of the aqueous and ethyl acetate leaf extract caused a statistically significant dose-independent reduction in plasma glucose level in alloxan-induced diabetic mice. The observed hypoglycemic activity of this plant extract could be attributed to the observed phytochemicals and trace elements, which have been associated with exhibiting antidiabetic properties. Therefore, the data appear to support the hypoglycemic effects of K africana validating its folkloric usage.

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Maggie, Yvonne. "NO UNDERSKIRTS IN AFRICA: EDISON CARNEIRO AND THE "LINEAGES" OF AFRO-BRAZILIAN RELIGIOUS ANTHROPOLOGY." Sociologia & Antropologia 5, no. 1 (April 2015): 101–27. http://dx.doi.org/10.1590/2238-38752015v515.

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Abstract The article presents the folklorist, essayist, journalist and anthropologist Edison Carneiro (1912-1972) and situates him among the "lineages" or intellectual affiliations in the context of studies on Afro-Brazilian religious groups. Describing the life of Edison Carneiro, his relationship with American anthropologist Ruth Landes and his participation in the folkloric movement, I look to situate Carneiro among the various intellectual trends found within the study of Afro-Brazilian religions. I argue that the author occupied an ambiguous position in terms of the African presence in the constitution of Afro-Brazilian religions, showing close proximities to Ruth Landes, Franklin Frazier, Ruth Benedict, Donald Pierson and Robert Park on the one hand, and Melville Herskovitz, Roger Bastide and Arthur Ramos on the other. Carneiro's studies of Candomblé de Caboclo express this double bind.

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Ghandi Ibrahim, Kasimu, and Nasiru Sani Kangiwa. "A Review of the Phytochemistry and Biological Activities of Hibiscus sabdariffa (Zobo) Plant." Annals of Clinical and Experimental Medicine 1, no. 1 (June 1, 2020): 6–10. http://dx.doi.org/10.47838/acem.26011977.11162020.asmeda.2.0.

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Hibiscus sabdariffa (HS) is a plant from the Malvaceae family that is grown widely in most of Asia and tropical Africa. The various parts of the plant are used traditionally as food in form of beverages or salads and as medicine. In folklore, HS has been used to treat many ailments including cardiac and nerve ailments, induction of diuresis and lactation among others. Scientific studies have also demonstrated the antihypertensive, antidiabetic, anti-obesity and anti-hyperlipidaemic properties of HS. These biological activities are thought to be as a result of the battery of phytochemicals in HS that have strong antioxidant activity and that inhibit α-amylase, α-glucosidase, angiotensin converting enzyme, calcium channel blockage and direct vasorelaxant effects. Some of the phytochemicals that are thought to be responsible for these biological effects include anthocyanins, flavonoids and organic acids.There is however the need for more robust researches including controlled clinical trials to validate these biological activities with a view to bringing the benefits closer to the bedside.

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Ahisheva, Kseniia. "Three Preludes for piano by G. Gershwin in the context of the composer’s instrumental creativity." Aspects of Historical Musicology 19, no. 19 (February 7, 2020): 449–65. http://dx.doi.org/10.34064/khnum2-19.26.

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Background. George Gershwin is often considered as a composer who wrote mainly songs and musicals, but this is a misconception: beside the pieces of so-called “light” genres, among the composer’ works – two operas, as well as a number of outstanding instrumental compositions (“Cuban Overture” for a symphony orchestra, two Rhapsodies, Variations for piano and orchestra and Piano Concerto etc.). Gershwin had a natural pianistic talent, and there was almost not a single piece of his own that he did not perform on the piano, and most of them were born in improvisation (Ewen, 1989). The basis for the creation of this study was the desire to increase interest in the work of Gershwin as a “serious” composer and to draw the attention of domestic academic pianists to the value of his piano works, presented not only the “Rhapsody in Blue”, which has been mostly played lately. The purpose of our research is to prove the relevance of the performance of Gershwin’s instrumental works in the academic concert environment as the music of the classical tradition, tracing the formation of specific features of the composer’s instrumental creativity and their reflection in the cycle of “Three Preludes for Piano” in 1926. Studies of the life and work of G. Gershwin, illuminating a special path in music and the unusual genius of an outstanding musician, were created mainly in the 50–70s of the XX century. D. Ewen – the author of the most detailed biography of the composer (first published in 1956, the Russian translation – in 1989) – was personally acquainted with the great musician and his family, took numerous interviews from the composer’s relatives, friends and teachers, had access to his archives (Ewen, 1989: 3–4). The author of the book enters into the details of the life and creative work of the genius and creates a portrait of the composer as a person “in relationships” – as a son, brother, friend. A separate chapter devoted to the music of Gershwin is in the fundamental work of V. Konen (1965) “The Ways of American Music”, an extremely useful study of the folklore origins and musical foundations of jazz. Cognitive is the “popular monograph” by V. Volynskiy (1988) about Gershwin, carefully structured chronologically and thematically. The Internet-pages of A. Tikhomirov (2006–2020) on the resource “Classic Music News.ru” are also very valuable, in particular, thanks to retrospective photographs and audio recordings posted there. From the point of view we have chosen, the piano Preludes by G. Gershwin have not yet been considered by domestic researchers. Research methodology is based on comparative analysis and then synthesizing, generalization and abstraction when using data from biographical literature, and tested musicological approaches when considering musical samples and audio recordings of various versions of the Preludes (including the author’s playing). The results of reseaching. G. Gershwin, despite his Jewish-Slavic family roots (his parents emigrated to America from the Russian Empire at the end of the 19th century), is undoubtedly a representative of American culture. Outstanding artists have almost always turned to the folklore of their country. In Gershwin, this trait manifested itself in a special way, since American folklore, due to historical and political circumstances, is a very motley phenomenon. Indian, English, German, French, Jewish, African, Latin American melodies surrounded Gershwin everywhere. Their rhythms and intonations, compositional schemes were melted, transformed in professional music (Konen, 1965: 231–246). The first musical teacher of Gershwin was the sound atmosphere of New York streets. This is the main reason that the style of his musical works is inextricably linked with jazz: Gershwin did not encounter this purely American phenomenon, he grew up in it. Among the numerous other teachers of Gershwin who significantly influenced on the formation of his music style, one should definitely name the pianist and composer Charles Hambitzer, who introduced his student to the music of Bach, Beethoven, Chopin, Liszt, Debussy, Ravel (Ewen, 1989: 30–32). The most part of Gershwin’s creativity consisted of working on musicals, a typically American genre. The work with the musicals gave the composer the basis for writing his first jazz opera “Blue Monday“, 1922 (other name – “135th Street”), which became the predecessor of the famous pearl of the new genre, “Porgy and Bess” (1935). Following the production of “Blue Monday”, Gershwin began collaborating with the Paul Whiteman Orchestra, who was impressed by the piece. On the initiative of the latter, Gershwin created his masterpiece, “Rhapsody in Blue” (1924), which still remains a unique musical phenomenon, since the composer brought jazz to the big stage, giving it the status of professional music (Ewen, 1989: 79–85; Volynskiy, 1988: part 4). V. Konen (1965: 264–265) believes that Gershwin is a representative of symphonic Europeanized jazz, since he uses it in musical forms and genres of the European tradition. However, we cannot agree that Gershwin “used” jazz. For him, jazz was organic, inseparable from the author’s style, and this is what makes his music so attractive to representatives of both classical and pop traditions. For Gershwin, due to life circumstances, turning to jazz is not an attempt at stylization, but a natural way of expression. “Three Preludes for Piano” are significant in the composer’s work, because it is the only known concertо work for solo piano published during his lifetime. At first, Gershwin planned to create a cycle of 24 Preludes, but only seven were created in the manuscript, then the author reduced the number of works to five. A year after the creation of the Piano Concerto, in 1926, Gershwin presented this new opus. The pieces performed by the author himself sound impeccably technically and even austerely-strictly (audio recording has been preserved, see ‘Gershvin plays Gershvin 3 Preludes’, video on You Tube, published on 2 Aug. 2011). It can be noted that Gershwin is close to the European pianistic style with its attention to the accuracy of each note. The cycle is built on the principle of contrasting comparison: the first and third Preludes are performed at a fast pace, the second – at a slow pace (blues-like). The analysis of the cycle, carried out by the author of the article, proves that “Three Preludes” for piano reflect the main features of Gershwin’s creative manner: capriciousness of syncopated rhythms, subtle modulation play, improvisational development. Breathing breadth, volumetric texture, effective highlighting of climaxes bring the cycle closer to the composer’s symphonic works. Jazz themes are laid out at a high professional level, using traditional European notation and terminology. Thus, although Gershwin was a brilliant improviser, he made it possible for both jazz pianists and academic performers to master his works. Conclusions. The peculiarities of Gershwin’s development as an artist determined the combination of the jazz basis of his works with the compositional technique of European academic music. The versatility and musical appeal of the Preludes are the key to their long stage life. Plays are well received both in cycles and singly. Their perception is also improved by the fact that the original musical speech is combined in them with the established forms of academic music. The mastery of the Preludes by pianists stimulates the development of technical skill, acquaints with jazz style, sets interesting rhythmic problems. The pieces are bright and winning for concert performance. Thus, the presence of the composer’s piano pieces and other his instrumental works in the programs of classical concerts seems appropriate, useful and desirable.

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Akinyede, Kolajo Adedamola, Christopher Nelson Cupido, Gail Denise Hughes, Oluwafemi Omoniyi Oguntibeju, and Okobi Eko Ekpo. "Medicinal Properties and In Vitro Biological Activities of Selected Helichrysum Species from South Africa: A Review." Plants 10, no. 8 (July 30, 2021): 1566. http://dx.doi.org/10.3390/plants10081566.

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The genus Helichrysum Mill comprises hundreds of species that are mostly flowering perennial shrubs. Some of these plants that belong to the Helichrysum species are used in traditional medicine to treat cough, back pain, diabetes, asthma, digestive problems, menstrual pain, chest pain, kidney disorders, skin disorders, wounds, open sores, among other conditions, but, only a few scientific studies are reported in the literature with sufficient information that validates the acclaimed folkloric benefits of these plants. This review, therefore, provides a comprehensive update of the available information on the cytotoxicity, genotoxicity, anti-proliferative, anti-bacterial, anti-fungal, anti-viral, anti-HIV, anti-malarial, anti-ulcerogenic, anti-tyrosinase, anti-inflammatory, and anti-oxidant activities of selected Helichrysum species of interest: H. petiolare, H. cymocum, H. foetidum, and H. pandurifolium Schrank, using scientific databases as well as electronic and print sources. The ethnobotanical and morphological characteristics as well as the phytochemical composition and biological activities of these plants are elucidated. The scientific rationale for their current use is discussed based on the evidence in the literature. This review highlights the putative use of the Helichrysum species as a reliable source of bioactive compounds for the production of standard commercial drugs to treat many ailments, including those reported in folkloric uses. Further research on the many plants in the genus Helichrysum is recommended to explore their economic importance both as edible crops and medicinal botanicals.

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Balogun, Fatai, and Anofi Ashafa. "A Review of Plants Used in South African Traditional Medicine for the Management and Treatment of Hypertension." Planta Medica 85, no. 04 (November 26, 2018): 312–34. http://dx.doi.org/10.1055/a-0801-8771.

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AbstractSouth Africa contains 9% of the worldʼs higher plants, and despite its rich biodiversity, it has one of the highest prevalence of hypertension in Africa. This review provides information on medicinal plants embraced in South Africa for hypertension management, with the aim of reporting pharmacological information on the indigenous use of these plants as antihypertensives. This review not only focuses on the activity of antihypertensive medicinal plants but also reports some of its phytochemical constituents and other ethnopharmacological and therapeutic properties. Information obtained from scientific and or unpublished databases such as Science Direct, PubMed, SciFinder, JSTOR, Google Scholar, Web of Science, and various books revealed 117 documented antihypertensive plant species from 50 families. Interestingly, Asteraceae topped the list with 16 species, followed by Fabaceae with 8 species; however, only 25% of all plant species have demonstrated antihypertensive effects originating from both in vitro and in vivo studies, lending credence to their folkloric use. Only 11 plant species reportedly possess antihypertensive properties in animal models, with very few species subjected to analytical processes to reveal the identity of their bioactive antihypertensive compounds. In this review, we hope to encourage researchers and global research institutions (universities, agricultural research councils, and medical research councils), particularly those showing an interest in natural products, for the need for concerted efforts to undertake more studies aimed at revealing the untapped potential of these plants. These studies are very important for the development of new pharmaceuticals of natural origin useful for the management of hypertension.

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Wintola, O. A., and A. J. Afolayan. "Alepidea amatymbicaEckl. & Zeyh.: A Review of Its Traditional Uses, Phytochemistry, Pharmacology, and Toxicology." Evidence-Based Complementary and Alternative Medicine 2014 (2014): 1–11. http://dx.doi.org/10.1155/2014/284517.

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Alepidea amatymbicais an important medicinal plant in Southern Africa with a long history of traditional use for the management of conditions like colds, coughs, sore throat, influenza, asthma, and abdominal cramps. Despite the much acclaimed traditional uses of the plant, there is a dearth of scientific information on the review of this plant. Hence, this review is aimed at providing information on the botany, phytochemistry, pharmacology, and toxicology ofA. amatymbica. This review uses all the synonyms of the plant obtained from the plant list. Google scholar, Science Direct, PubMed, and Scopus were made use of in addition to the University of Fort Hare’s online databases. All the phytochemical studies onAlepidea amatymbicaobtained from the literature reported the presence of kaurene-type diterpenoids and their derivatives. Pharmacological areas identified onA. amatymbicafresh and dried extract include antibacterial, antifungal, sedative, astringent, antimalarial, anti-inflammatory, antihelminthes, antihypertensive, anti-HIV, and diuretic activities. Literature search onA. amatymbicarevealed the use of cell line, brine shrimps, and rats for the determination of the toxicity in the plant. Clinical trials and product development to fully exploit the medicinal value are also required to validate its folklore use in traditional medicine.

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Suryasree Y, Nithyakalyani K, Vijayamma G, Siddeswari T, and Jeslin D. "Investigations on the Ulcer protection ability of various extracts of Crossandra benoistii L." International Journal of Research in Phytochemistry and Pharmacology 11, no. 1 (February 26, 2021): 1–4. http://dx.doi.org/10.26452/ijrpp.v11i1.1395.

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The Benoistii Crossandra L. A widely distributed plant in India and Africa belongs to the Acanthaceae family. The forests of India have traditionally been used by several tribal people. This plant is home to many forests in India and is rich in Southern India. In this study, methanol and ethanol leaf extracts were tested for antiulcer activity following the folklore reports of antimicrobial activity. Methanolic and aqueous extracts were studied and proven to be equally effective in prevention and cure of ulcers for synthetic medicines. The CBME and CBEE inhibits were at 400 mg/kg higher than normal and the lower doses of 200 mg/kg still appeared to be the same operation as the standard one. The higher dose of the extracts was supposed to lead to greater activity. With the maximal dose of 2000mg/kg, the UD50 is raised, and the above limits contribute to an even greater dose than the one seen in the process. Given the side effects of prescription medications, it is strongly recommended to use natural medicines for the ulcer. Much phytochemical study has been carried out on the plant and the same number of feedings has so far been isolated. It demands that the latest medicine provision be implemented in order to include plant extracts to cure all diseases.

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Journal articles on the topic 'African studies; Folklore'

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