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Journal articles on the topic 'Africanness'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Avelar, Marcus Vinicius. "Between race and class." Domínios de Lingu@gem 13, no. 4 (December 14, 2019): 1330–58. http://dx.doi.org/10.14393/dl40-v13n4a2019-2.

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In this essay, I investigate (socio)linguistic scholarship on African continuities in Brazilian Portuguese to analyze the semiotic ideologies that inform academic literature on this topic. I argue that there are two main schools of thought within this field: the one that sees race as a prominent analytical category, and the one that favors social class over race. I claim that there are three commonalities to different frameworks analyzed here: (1) racialized speech is often equated with Africannes; (2) Africanness is commonly treated as an index of pre-modern times; and (3) Africanness is perceived as foreign to the modern present. In addition, I also suggest that authors who privilege social class over race – as an analytical tool – might be aligned with the ideology of racial democracy.

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2

Lindfors, Bernth. "Ira Aldridge's Africanness." English Academy Review 23, no. 1 (July 2006): 102–13. http://dx.doi.org/10.1080/10131750608540428.

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3

Muller, Carol A. "Archiving Africanness in Sacred Song." Ethnomusicology 46, no. 3 (2002): 409. http://dx.doi.org/10.2307/852717.

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4

Lenta, Margaret. "Expanding ‘South Africanness’: Debut Novels." Current Writing 21, no. 1-2 (January 2009): 59–77. http://dx.doi.org/10.1080/1013929x.2009.9678311.

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5

Kovačič, Mojca. "Identifications through Musical Expressions of Africanness in Slovenia." Musicological Annual 55, no. 2 (December 13, 2019): 65–78. http://dx.doi.org/10.4312/mz.55.2.65-78.

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In the article I am interested in the ways that Africanness (as a representation of and identification with African culture) is musically performed in Slovenia. Africanness is being publicly represented either by African diaspora that is negotiating their ethnic identifications through culture or non-Africans that have established connections with African culture for various reasons. The article illustrates in which cases music offers a space of safety and self-identification, a place of fascination, aesthetic expression or cultural growth and enrichment.

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6

de Witte, Marleen. "Heritage, Blackness and Afro-Cool." African Diaspora 7, no. 2 (2014): 260–89. http://dx.doi.org/10.1163/18725465-00702002.

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This article focuses on the recent emergence of an “Afro-Dutch” category of self-identification among young people in Amsterdam. Dutch-born youth of different Afro-Caribbean and African backgrounds show a new sense of (and search for) a shared African heritage, and a growing desire for public exposure and recognition of this Africanness. Manifesting in, for example, media initiatives, performing arts, cultural festivals, and bodily fashions, this trend is characterized by an aesthetic emphasis on globalized African styles and by political struggles about the inclusion of African heritage in Dutch imaginations of nationhood. Approaching Africanness as a process of becoming and a practice of self-styling, this article explores the convergence between the renewed interest in African roots among Dutch-born Afro-Caribbeans and the ways in which Ghanaian youth engage with their African origins. It discerns three prominent, but contested tropes with regard to their framing and design of Africanness: “African heritage”, “blackness” and “Afro-cool”.

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7

Ramose, Mogobe. "Wiping away the Tears of the Ocean." Theoria 64, no. 153 (December 1, 2017): 22–57. http://dx.doi.org/10.3167/th.2017.6415304.

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Abstract This article distinguishes between pan-Africanism and pan-Africanness. It argues that the history of pan-Africanism is replete with achievements but that the achievements could have been more and radical if the movement had from its inception adopted pan-Africanness, manifesting itself as ubuntu, as its point of departure. It focuses on epistemic and material injustice and suggests that there cannot be social justice without epistemic justice. The pursuit of the latter ought to lead to giving up one’s life if necessary, for the sake of giving life to others.

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8

Spronk, Rachel. "Sex, Sexuality and Negotiating Africanness in Nairobi." Africa 79, no. 4 (November 2009): 500–519. http://dx.doi.org/10.3366/e0001972009001041.

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This article presents two themes: how young professionals personally experience sexuality and issues of cultural belonging or identification; and how these issues are interrelated in their lives. I identify ways in which ‘young professionals’ as a social group are in the vanguard in respect of societal reconfigurations of gender, sexuality and culture. I argue that this group embodies post-colonial transformations concerning reconfigurations in gender, sexuality and culture. I work out the complexities of sexuality and culture by focusing on public debates about African heritage, gerontocratic power relations and conventional morality, on the one hand, and personal sexual relationships, intimacy and self-definitions on the other. Finally, I explore how sexuality has become central to self-expression and how cultural self-identification is an ambiguous concern for young professionals.

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9

Zargarzadeh, Haleh. "AFRICA OR AFRICANNESS IN DEREK WALCOTT'S OMEROS." Southeast Asian Review of English 52, no. 1 (December 30, 2015): 143–66. http://dx.doi.org/10.22452/sare.vol52no1.11.

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10

Scarabello, Serena, and Marleen de Witte. "Afroeuropean Modes of Self-Making: Afro-Dutch and Afro-Italian Projects Compared." Open Cultural Studies 3, no. 1 (January 1, 2019): 317–31. http://dx.doi.org/10.1515/culture-2019-0028.

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Abstract This article contributes to scholarship on Afroeurope by investigating the intersection of blackness, Africanness, and Europeanness in everyday discourses and social practices in the Netherlands and Italy. We examine how young African-descended Europeans are forging new ways of being both African and European through practices of self-making, which should be understood against both the historical background of colonialism and the contemporary politics of othering. Such practices take on an urgency for these youth, often encompassing a reinvention of Africanness and/or blackness as well as a challenge to dominant, exclusionary understandings of Europeanness. Comparing Afro-Dutch and Afro-Italian modes of self-making, centred on African heritage and roots, we discuss: 1) the emergence of a transnational, Afroeuropean imaginary, distinguished from both white Europe and African-American formations; and 2) the diversity of Afroeuropean modes of self-making, all rooted in distinct histories of colonialism, slavery, and immigration, and influenced by global formations of Africanness and blackness. These new Afro and African identities advanced by young Europeans do not turn away from Europeanness (as dominant identity models would assume: the more African, the less European), nor simply add to Europeanness (“multicultural” identities), nor even mix with Europeanness (“hybrid” identities), but are in and of themselves European.

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11

Jethro, Duane. "Vuvuzela Magic." African Diaspora 7, no. 2 (2014): 177–204. http://dx.doi.org/10.1163/18725465-00702003.

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During the FIFA 2010 World Cup in South Africa, a mass-produced, plastic football supporters’ horn known as the vuvuzela attracted worldwide fame and infamy. This article discusses the vuvuzela’s construction as a material and sonorous register of ‘African’ and ‘South African’ cultural distinctiveness. Specifically, it discusses the production, circulation and consumption of its ‘African’ cultural significance as a heritage form. It outlines the contested political and ideological economy – involving the South African state and football officials, FIFA, a local manufacturer, indigenous groups and football fans – through which the instrument travelled. Demonstrating the instrument’s circulation through this network, the article shows how the construction and authentication of the vuvuzela materially and sonically staged the negotiation of notions of ‘Africanness’ and ‘South Africanness’, as well as their complex relationship in post-apartheid South Africa, during the tournament.

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12

Sigamoney, Veronica, and Marc Epprecht. "Meanings of Homosexuality, Same-Sex Sexuality, and Africanness in Two South African Townships: An Evidence-Based Approach for Rethinking Same-Sex Prejudice." African Studies Review 56, no. 2 (August 8, 2013): 83–107. http://dx.doi.org/10.1017/asr.2013.43.

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Abstract:The assertion “homosexuality is un-African” is widely viewed as an expression of homophobia. However, without knowledge of what homosexuality and “Africanness” mean in a given context, any understanding of how to shift the prejudices associated with this assertion remains limited. Research conducted in 2010 with police, high school learners (students), and a sample of more than one thousand residents from two urban townships in South Africa contributes to this understanding. This article draws on data from the research to explore the significance of cultural translation when considering what constitutes same-sex prejudice and how it may relate to notions of authenticity or “real Africanness.” While the research provides evidence of same-sex prejudice, there is also evidence of qualified acceptance of same-sex sexuality and of efforts to combat prejudice. Opportunities for change are discussed with reference to the data.

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13

Lynd, Hilary, and Thom Loyd. "Histories of Color: Blackness and Africanness in the Soviet Union." Slavic Review 81, no. 2 (2022): 394–417. http://dx.doi.org/10.1017/slr.2022.154.

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What were the meanings of blackness in the Soviet Union? Marxist ideology offered no clear guidance for conceptualizing blackness, and the Russian Empire provided few historical references. But discrimination against people racialized as black was a major problem of the twentieth century that the Soviet Union was unable to ignore. As Soviet institutions and black people from different parts of the African continent and diaspora cultivated political and cultural connections, those connections entailed collisions among multiple ways of conceptualizing difference. Blackness could not easily be translated into Soviet taxonomies, but, propelled by a series of conjunctures in global politics, people never stopped looking for linkages and analogies. Two primary challenges, recurring in different forms over several eras, were: How was the Soviet Union to conceptualize the relationship between the African continent and the diaspora? And how should it relate racial dynamics elsewhere to domestic conditions within its own borders? Drawing on two scholars’ original fieldwork and recent scholarship in an emerging field, this article proposes a novel, interactive approach to the historical construction of blackness and Africanness in the USSR.

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14

Mulaudzi, Mutondi Muofhe. "What is Africanness? Contesting nativism in race, culture and sexualities." South African Journal on Human Rights 36, no. 1 (January 2, 2020): 127–29. http://dx.doi.org/10.1080/02587203.2020.1786909.

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15

Zhenwu, Zhu, and Li Dan. "The Africanness of African Literatures and New Patterns in Human Civilization." Social Sciences in China 43, no. 3 (July 3, 2022): 113–27. http://dx.doi.org/10.1080/02529203.2022.2122210.

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16

Azeb. "Crossing the Saharan Boundary: Lotus and the Legibility of Africanness." Research in African Literatures 50, no. 3 (2019): 91. http://dx.doi.org/10.2979/reseafrilite.50.3.08.

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17

Alaoui, Fatima Zahrae Chrifi. "Unpacking African epistemological violence: toward critical Africanness in communication studies." Review of Communication 21, no. 4 (October 2, 2021): 293–309. http://dx.doi.org/10.1080/15358593.2021.2001687.

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18

Browning, Barbara. "The Daughters of Gandhi: Africanness, Indianness, and Brazilianness in the Bahian Carnival." Women & Performance: a journal of feminist theory 7, no. 2 (January 1995): 151–69. http://dx.doi.org/10.1080/07407709508571214.

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19

Hammond, Nicol. "Singing South Africanness: the construction of identity among South African youth choirs." Journal of Musical Arts in Africa 1, no. 1 (January 2004): 103–15. http://dx.doi.org/10.2989/18121000409486691.

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20

Lushaba, Lwazi, and Ziyana Lategan. "What is Africanness? Contesting nativism in race, culture and sexualities by Charles Ngwena." Journal for Juridical Science 44, no. 1 (August 23, 2019): 139–44. http://dx.doi.org/10.18820/24150517/jjs44.i1.6.

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21

Kom, Amboise, Josaphat B. Kubayanda, Nicolas Guillén, Aimé Césaire, Nicolas Guillen, and Aime Cesaire. "The Poet's Africa: Africanness in the Poetry of Nicolas Guillén and Aimé Césaire." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 26, no. 3 (1992): 545. http://dx.doi.org/10.2307/485309.

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22

Geschiere, Peter. "Dazzled by New Media: Mbembe, Tonda, and the Mystic Virtual." African Studies Review 64, no. 1 (March 2021): 71–85. http://dx.doi.org/10.1017/asr.2020.80.

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AbstractInspired by Mbembe’s emphasis on plasticity as a hallmark of African forms of knowledge, Geschiere notes the risk that this leads to a celebration of Africanness, sliding into culturalism and identity politics. But Mbembe relates this plasticity also to the continent’s position as the last frontier of capitalism. Such a historical view converges with Joseph Tonda’s work on éblouissement (endazzlement) as a global phenomenon. Everywhere people are now being blinded by an overproduction of images. However, Africans have a long experience of living with multiple realities and “alternative facts.” Is this relevant for dealing with the risk that we all become blinded by the images we ourselves have created?

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23

Kumar, Fayaz Ahmad, and Colette Morrow. "Theorizing Black Power Movement in African American Literature: An Analysis of Morrison's Fiction." Global Language Review V, no. IV (December 30, 2020): 45–53. http://dx.doi.org/10.31703/glr.2020(v-iv).06.

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This paper analyzes the influence of the Black Power movement on the AfricanAmerican literary productions; especially in the fictional works of Toni Morrison. As an African-American author, Toni Morrison presents the idea of 'Africanness' in her novels. Morrison's fiction comments on the fluid bond amongst the African-American community, the Black Power and Black Aesthetics. The works of Morrison focus on various critical points in the history of African-Americans, her fiction recalls not only the memory of Africa but also contemplates the contemporary issues. Morrison situates the power politics within the framework of literature by presenting the history of the African-American cultures.

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24

Palmié, Stephan. "Introduction. Out Of Africa?" Journal of Religion in Africa 37, no. 2 (2007): 159–73. http://dx.doi.org/10.1163/157006607x184816.

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AbstractThis introductory essay focuses on the epistemological questions involved in qualifying religious phenomena as 'African', whether on the African continent itself or elsewhere. Taking its departure from the fact that the very term 'Africa' is heteronymic in origin, it argues for a perspective that treats 'Africa' and 'Africanness' not as ontological givens, but as problems to be empirically investigated in regard to both the historical forces and discursive formations that lastingly 'Africanized' the continent and its inhabitants, and in regard to the various strategies by which actors both on the continent and outside of it have turned contextually specific notions of 'Africanity' into socially salient predicates of their strategies of identification.

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25

WARD, KEVIN. "CHRISTIANITY IN AFRICA Christianity in Africa: The Renewal of a Non-Western Religion. By KWAME BEDIAKO. Edinburgh: Edinburgh University Press and Maryknoll, NY: Orbis, 1995. Pp. xii + 276. £16.95 (ISBN 0-7486-0625-4)." Journal of African History 38, no. 1 (March 1997): 123–77. http://dx.doi.org/10.1017/s0021853796346902.

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Kwame Bediako is one of a new generation of West African Christian scholars, who confidently assert the essential ‘Africanness’ of African Christianity against all inclined to emphasize its foreignness. While deeply indebted to the first generation of African theologians of the 1960s, Bediako feels that they accepted too readily that Christianity was a foreign religion which needed to be ‘Africanized’ by incorporating elements from the traditional African religious heritage. It was the posing of this stark dichotomy – Christian or African? – which in Bediako's view led the Ghanaian Catholic priest Osofo Damuah to renounce Christianity and to found his own neo-traditional African, explicitly non-Christian, religious movement, ‘Afrikania’.

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26

Matthews, Sally. "SHIFTING WHITE IDENTITIES IN SOUTH AFRICA: WHITE AFRICANNESS AND THE STRUGGLE FOR RACIAL JUSTICE." Phronimon 16, no. 2 (January 29, 2018): 112–29. http://dx.doi.org/10.25159/2413-3086/3821.

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The end of apartheid predictably caused something of an identity crisis for white South Africans. The sense of uncertainty about what it means to be white has led to much public debate about whiteness in South Africa, as well as a growing body of literature on whites in post-apartheid South Africa. One of the many responses to this need to rethink white identity has been the claim by some that white South Africans can be considered to be African or ought to begin to think of themselves as being African. This paper argues that whitesâ€™ assertion of an African identity does not necessarily assist in the achievement of racial justice, but that some kind of shift in white identity is required in order for whites to be able to contribute to the achievement of a racially just South Africa. In making this argument, the paper brings contemporary discussions on race and whiteness, and in particular discussions about racial eliminativism, to bear on the question of whether or not white South Africans may rightly claim an African identity.

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Johnson, Paul Christopher. "On Leaving and Joining Africanness Through Religion: The 'Black Caribs' Across Multiple Diasporic Horizons." Journal of Religion in Africa 37, no. 2 (2007): 174–211. http://dx.doi.org/10.1163/157006607x188911.

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AbstractGarifuna religion is derived from a confluence of Amerindian, African and European antecedents. For the Garifuna in Central America, the spatial focus of authentic religious practice has for over two centuries been that of their former homeland and site of ethnogenesis, the island of St Vincent. It is from St Vincent that the ancestors return, through spirit possession, to join with their living descendants in ritual events. During the last generation, about a third of the population migrated to the US, especially to New York City. This departure created a new diasporic horizon, as the Central American villages left behind now acquired their own aura of ancestral fidelity and religious power. Yet New-York-based Garifuna are now giving attention to the African components of their story of origin, to a degree that has not occurred in homeland villages of Honduras. This essay considers the notion of 'leaving' and 'joining' the African diaspora by examining religious components of Garifuna social formation on St Vincent, the deportation to Central America, and contemporary processes of Africanization being initiated in New York.

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28

Brown, Duncan. "“Modern prophets, produce a new bible”: Christianity, Africanness and the poetry of Nontsizi Mgqwetho." Current Writing 20, no. 2 (January 2008): 77–91. http://dx.doi.org/10.1080/1013929x.2008.9678302.

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29

Baderoon, Gabeba. "The Five Names of Tatamkhulu Afrika: Africanness, Europeanness, and Islam in a South African Autobiography." World Literature Today 83, no. 1 (2009): 56–60. http://dx.doi.org/10.1353/wlt.2009.0211.

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30

Bissiri, Amadou. "Aspects of Africanness in August Wilson's Drama: Reading The Piano Lesson Through Wole Soyinka's Drama." African American Review 30, no. 1 (1996): 99. http://dx.doi.org/10.2307/3042097.

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31

Zarandona, Juan Miguel. "Achmat Dangor (1948-2020) and M.G. Vassanji (1950-): The Reception of Two Afrindian Voices in Spain." Revista Canaria de Estudios Ingleses, no. 82 (2021): 123–41. http://dx.doi.org/10.25145/j.recaesin.2021.82.09.

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Dangor (Johannesburg, 1948-2020) and Vassanji (Nairobi, b1950) are two contemporary Indian-African (“Afrindian”) diasporic writers who share a hybrid combination of Indianness and Africanness. Both writers have been translated into Spanish and, in the case of Vassanji, Catalan. The number of translations is rich enough to establish many description-based contrasts, and the proposal of future guidelines for translating Afrindian writers. The description takes into account the powerful autobiographical overtones typical of African writing, and describes how they have been made available to Spanish readers. A representative sample of exoticizing textual units from the original texts will be compared with their translation solutions in order to explore if exoticizing is the right method for this kind of postcolonial African Indian literature. The results indicate that exoticizing has been clearly favoured by the translators

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32

Gharala, Norah L. A. "‘From Mozambique in Indies of Portugal’." Journal of Global Slavery 7, no. 3 (October 6, 2022): 243–81. http://dx.doi.org/10.1163/2405836x-00703001.

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Abstract Between the mid-sixteenth and late-seventeenth centuries, a minority of enslaved people in Spanish America came from the western Indian Ocean world. Europeans trafficked “Mozambiques” into central Mexico as early as the 1540s, but the terms connecting people to Eastern Africa remained nebulous to imperial authorities. Changeable and malleable, terms like “mozambique” or “cafre de pasa” circulated widely and developed layers of meaning as enslaved people moved among the port cities of the Iberian empires. These vocabularies of difference associated Blackness with the Indo-Pacific in Mexican historical documents. Tracing the experiences of enslaved people of East African origins in Mexico complicates the conflation of Blackness, slavery, and Atlantic Africa. Before the eighteenth century, historical sources point to an overlapping of categories denoting Africanness and Asianness in Mexico.

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33

Green, Michael Cawood. "Ghosting Through Our Ruins." Matatu 50, no. 1 (June 14, 2018): 28–47. http://dx.doi.org/10.1163/18757421-05001011.

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AbstractIn this creative/critical paper, a recent migrant to the UK attempts to negotiate ideas of Africanness and Englishness through the rewriting of places linked by a statue in a small Northumberland village commemorating the death of a local officer killed in the ‘Anglo-Boer War.’ Drawing on two recent and influential theoretical developments, the ‘mobility turn’ within the social sciences and the ‘spectral turn’ in cultural criticism, this paper is a ficto-critical experiment in finding an appropriate creative form to test the generic implications of the major, and yet largely still unreflected, issue of migration and immigration/emigration in post-apartheid writing. It explores the unsettling ways in which places are not so much geographically fixed as implicated within complex circuits at once contingent and the product of material relations of power.

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34

Ferrão. "The Other Black Ocean: Indo-Portuguese Slavery and Africanness Elsewhere in Margaret Mascarenhas's Skin." Research in African Literatures 45, no. 3 (2014): 27. http://dx.doi.org/10.2979/reseafrilite.45.3.27.

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35

Siziba, Gugulethu. "‘Cross-identification’: identity games and the performance of South Africanness by Ndebele-speaking migrants in Johannesburg." African Identities 13, no. 4 (October 2, 2015): 262–78. http://dx.doi.org/10.1080/14725843.2015.1087303.

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36

Chimakonam, JO. "Addressing Uduma’s Africanness of a Philosophy Question and Shifting the Paradigm from Metaphilosophy to Conversational Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 4, no. 1 (July 10, 2015): 33. http://dx.doi.org/10.4314/ft.v4i1.3.

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37

Duboin, Corinne. "African and American Selves: « Contact Zones » in All Our Names by Dinaw Mengestu." Études littéraires africaines, no. 44 (April 10, 2018): 95–111. http://dx.doi.org/10.7202/1051541ar.

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Ethiopian American writer Dinaw Mengestu’s third novel All Our Names (2014) is a double narrative that alternates between post-independence Uganda and post-Civil Rights America, thus offering a critique on both postcolonial Africa and multiracial America. It gives voice to both an African student who seeks refuge in the U.S. and to an American social worker, a white Midwesterner deep-rooted in her hometown. This essay examines how Mengestu constructs his two characters and weaves together their painful singular stories as parallel subjective first-person narratives that offer two different perspectives on Africanness and Blackness. It further analyzes how he uses their encounter (a secret interracial love affair) to point to the contrasts and similarities of their two separate worlds and thus expose the instability of identity and the sense of self that go beyond their differences and affect both characters.

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38

Malcomson, Hettie. "The ‘routes’ and ‘roots’ ofdanzón: a critique of the history of a genre." Popular Music 30, no. 2 (May 2011): 263–78. http://dx.doi.org/10.1017/s0261143011000067.

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AbstractIn this article, I examine the history of a genre that spans several continents and several centuries. I bring together material from Mexico, Cuba, France and the UK to create anew, expand upon and critique the ‘standard’ histories of danzón narrated by Mexico's danzón experts (and others). In these ‘standard’ histories, origins and nationality are key to the constitution of genres which are racialised and moralised for political ends. Danzón, its antecedents and successors are treated as generic equivalents despite being quite different. From the danzón on, these genres are positioned as being the products of individual, male originators (and their nations). ‘Africa’ is treated as a conceptual nation, and ‘Africanness’ as something extra which racialises hegemonic European music-dance forms. Political leanings and strategies determine whether these music-dance forms are interpreted, adopted or co-opted as being ‘black’ or ‘white’.

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39

Perez, Rosa Maria. "Subalternity across the Indian Ocean: the Sidis of Gujarat." Asian Review of World Histories 8, no. 1 (February 6, 2020): 61–82. http://dx.doi.org/10.1163/22879811-12340064.

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Abstract In Gujarat, as in other states of India, the Sidis illustrate the long-term African existence in India, which was dominantly analyzed through Eurocentric categories substantiated either by the semantics of slavery or, more recently, by the paradigm of the African diaspora in the world. Both were mainly produced in and for the North Atlantic realm. This article aims at identifying the intersection between the two margins of the Indian Ocean grounded on an ethnohistory of the Sidis of Gir, in Saurashtra. As an anthropologist, it is at the level of contemporary Indian society within the dialectic and dialogic framework of relationships between the Sidis and the other groups that I observed them, being aware of the discontinuities existing within this category on the one hand and, on the other, of a common idiom through which the Sidis communicate their “Africanness.”

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40

Peter. O. O. Ottuh. "Amotekun: Assessing the Religious Paradox of a Community Policing Typology in South-Western States of Nigeria." Matondang Journal 1, no. 2 (July 14, 2022): 54–64. http://dx.doi.org/10.33258/matondang.v1i2.698.

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The study assesses the religious paradox of Amotekun as a typology of community policing outfit in the South-Western States of Nigeria. Amotekun was created by the state governments out of a perceived failure of the Nigerian government to provide security and protection through the regular police force in the south-western states which are prone to serious insecurity challenges due to their populations’ outburst, economic realities and peculiar social environments. Second, the study addresses the dispute about the name and biblical (or religious) source for Amotekun which suggests a heightened religious sensitivity and debates leading to motivation for a viable area of intellectual research. The study is based on a critical historical review of extant literature, participant observation and personal interviews. The paper argues that it would not be easy to deny the irreligious and religiousness and Africanness of Amotekun as a typology of a community policing outfit.

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Rastas, Anna, and Elina Seye. "Music as a site for Africanness and diaspora cultures: African musicians in the white landscape of Finland." African and Black Diaspora: An International Journal 9, no. 1 (July 24, 2015): 82–95. http://dx.doi.org/10.1080/17528631.2015.1055652.

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James, Sule Ameh. "CRITICAL DISCOURSE OF AFRICAN VERNACULAR ROOTED IMAGERIES IN PITIKA NTULI’S SCULPTURES." ARTis ON, no. 9 (December 26, 2019): 140–51. http://dx.doi.org/10.37935/aion.v0i9.246.

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My paper presents a critical discourse on African vernacular rooted imageries in the contemporary sculptures of Ntuli, the ideas they convey to viewers and how Africanness is indicated in each depiction produced between 2007 and 2016. I read Ntuli’s contemporary sculptures as African vernacular rooted because he appropriates in them cultural imageries from engagement with African contexts. Five images of his sculptures and installations were purposively selected for thematic and visual analysis. I adopt visual hermeneutics theory, formal analysis and cultural history methods for the reading of each work. The narrative reveals that Ntuli’s vernacular imageries reflects black South African men and a woman rooted in past and present socio-political events in South Africa. The thematic interpretations of the imageries reveal ideas on massacre not merely during apartheid but in post-apartheid South Africa, torture of victims detained without trial, anti-racialism and reflection on a historical hero from Zulu culture.

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Mkandla, Sikhululekile. "MEDIATING SOUTHERN AFRICAN IDENTITIES IN A TRANSMUTING AGE: AN ELUSIVE PURSUIT." Imbizo 6, no. 1 (June 21, 2017): 58–66. http://dx.doi.org/10.25159/2078-9785/2797.

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This article tries to unpack the complexities of reconciling an African, and particularly a Southern African identity in a globalising age. It departs by drawing parallels between one of Africaâ€™s first generation of literary giants, Chinua Achebe and one of post-independent Africaâ€™s most radical critics, Phaswane Mpe. The two, separated by at least 40 years, reveal how mediating African identity has transmuted over the years from the linear Achebean colonial era pursuit of an almost clearly defined and nearly homogenous sense of Africanness, to a more elusive and monolithic task in the post-independence Mpe-era. In this Mpe-era it is no longer possible to speak of identity, but identities, as â€˜identityâ€™ proves fluid, overlapping and evasive. In a departure from the seemingly stable Achebean quest for the restoration of African identity and masculinity, Mpe challenges the reader to the more complex reality of what may be termed â€˜a multi-identities individualâ€™.

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Waitiki, Serah. "Substrate influence: from spelling pronunciation to pronunciation spelling – a growing trend among university students in Kenya." English Today 29, no. 2 (May 8, 2013): 33–36. http://dx.doi.org/10.1017/s0266078413000138.

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The development of African varieties of English has been attributed to a variety of factors, and the emergent forms of English spoken in various African countries have been the subject of study for several decades now. Among the factors mentioned as leading to the ‘Africanness’ of African Englishes is the exposure to written language, which tends to lead to the observation of linkages between spelling and pronunciation in some of these varieties of English (Schmied, 1991a, 2006). The argument has been that due to exposure to the written word, second language learners reproduce elements of written language in speech, leading, for example, to the pronunciation of silent letters in words such as ‘heir’, ‘tomb’ etc. This phenomenon of ‘spelling pronunciation’ is more pronounced in some varieties than in others, and the practice may not be confined to non-native environments. In general, spelling pronunciation has been shown to lead to cross-cultural miscommunication and therefore has implications for English as a global language.

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Adamo, D. T. "The African Joseph and his contribution to Africa and Ancient Israel (Gen. 41: 41-45)." Theologia Viatorum 40, no. 2 (December 31, 2016): 32–63. http://dx.doi.org/10.4102/tv.v40i2.8.

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The contentious Africanness of ancient Egypt/Egyptians is discussed at a great length since most Eurocentric biblical scholars erroneously believe that ancient Egypt/Egyptians belong to either Europe or Asia, despite the ancient Egyptian claim in their monuments (inscription of Hasheptsut) that they belong to Africa, precisely Punt. A close examination of Genesis 41:41-45 shows that the purpose of the elaborate ceremony/ritual is not only for Joseph’s promotion to the position of a vizier, but also mainly to make Joseph a full citizen of Egypt/Africa in order that he may be able to perform his duty as an Egyptian Deputy Governor. Unfortunately biblical scholars miss this fact. I have also emphasized that Joseph’s contribution to ancient Israel and Egypt/Africa is of great importance, despite the underestimation of these achievements of an African Joseph. This article aims to emphasize the fact that Joseph was made an African citizen and that he made great contribution to ancient Israel and Africa which is seldom recognized by many biblical scholars.

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Beetar, Matthew. "A contextualisation of the 2008 and 2015 xenophobic attacks: Tracing South African necropolitics." Current Sociology 67, no. 1 (November 5, 2018): 122–40. http://dx.doi.org/10.1177/0011392118807528.

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It has been a decade since the 2008 xenophobic attacks in South Africa. Reflecting on these, this article rethinks xenophobia in the country by positioning it as an inevitable and unavoidable symptom of the nation-building project. By connecting the 2008 attacks to similar violence in 2015, it traces socially and politically embedded attitudes that contribute to an environment of hostility and intolerance. The article suggests that these perspectives and policies are fundamentally connected to the necropower that defines South Africanness. It links the violence to historical trends and decisions, and shows that discourses of denialism and exceptionalism are necropolitical in that they render certain bodies as worthy of life in the country, and relegate migrant bodies to zones of figurative and literal death. As such, the article implies that a perspective beyond the confines of nationhood is needed to effect change. In this, a necropolitical lens provides intersectional insight into the last decade of violence and works towards a critique of a simple binary of inclusion/exclusion.

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Modest, Wayne, and Rivke Jaffe. "New Roots." African Diaspora 7, no. 2 (2014): 234–59. http://dx.doi.org/10.1163/18725465-00702004.

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This article explores contemporary ontologies of blackness in the Caribbean island of Jamaica. Approaching blackness as an ontological issue – an issue that pertains to the being, or the existence, of a category of people – we emphasize the spatial dimension of such ontologies. Drawing on Jamaican contemporary art and popular music, we propose that the site of blackness, as it is imagined in Jamaica, has shifted from Africa towards ‘the ghetto.’ Tracing changing Jamaican perspectives on race and nation, the article discusses how self-definitions of ‘being black’ and ‘being Jamaican’ involve the negotiation of historical consciousness and transnational connectivity. During much of the twentieth century, various Jamaican social and political movements looked primarily to the African continent as a referent for blackness. In the twenty-first century, the urban space of the ghetto has become more central in Jamaican social commentary and critique. By tracing the historical shifts of the spatial imaginary onto which racial belonging and authenticity are projected, we seek to foreground the mutability of the relation between blackness and Africanness.

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Ramadan-Santiago, Omar. "Constructing Spiritual Blackness." New West Indian Guide / Nieuwe West-Indische Gids 95, no. 1-2 (March 9, 2021): 33–56. http://dx.doi.org/10.1163/22134360-bja10004.

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Abstract In this article, I address how my interlocutors, members of the Rastafari community in Puerto Rico, claim that they identify with Blackness and Africanness in a manner different from other Black-identifying Puerto Ricans. Their identification process presents a spiritual and global construction of Blackness that does not fit within the typical narratives often used to discuss Black identity in Puerto Rico. I argue that their performance of a spiritually Black identity creates a different understanding of Blackness in Puerto Rico, one that is not nation-based but rather worldwide. This construction of Blackness and Black identity allows my interlocutors to create an imagined community of Blackness and African descent that extends past Puerto Rico’s borders toward the greater Caribbean region and African continent. In the first section, I discuss how Blackness is understood and emplaced in Puerto Rico and why this construction is considered too limiting by my interlocutors. I then address their own construction of Blackness, what I refer to as “spiritual Blackness,” and how they believe it diverges from Afro-Boricua/Black Puerto Rican identity. In the final section, I direct focus to how Africa is centralized in the construction of spiritual Blackness.

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Oluwabamide, Abiodun J. "Traditional medicine in Nigeria: The appraisal of an African cultural heritage." Abibisem: Journal of African Culture and Civilization 6 (December 1, 2013): 251–67. http://dx.doi.org/10.47963/ajacc.v6i.866.

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frica is a culturally heterogeneous continent. It has witnessed changes in virtually all facets of life. Nevertheless, certain traits of African cultures have subsisted despite social and cultural changes. One of such is traditional medicine, which was the earliest means of healthcare delivery in the continent that is still widely practiced today. Its Africanness consists in its uniqueness to Africa, which is inherent in its age-long practice among the peoples and societies of Africa. This paper therefore, examines the nature and common characteristics of traditional medicine in Africa, south of the Sahara using Nigeria as a reference point. It posits that because of its antiquity, traditional medicine is not just a means of solving health problems but also an important, African cultural heritage. Review shows that, traditional medicine is an organized system of healthcare delivery, which cuts across different societies and cultures of Africa. It is recommended that governments of African countries should educate or enlighten their peoples on the need to see traditional medicine not only as a means of healing but also as an important African heritage, which should be appreciated and preserved.

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Venkatachalam, Meera. "African Pentecostalism in India: Being Born Again in the Diaspora." Journal of Indian Ocean World Studies 6, no. 1 (June 2, 2022): 90–112. http://dx.doi.org/10.26443/jiows.v6i1.123.

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Over the past four decades, since the 1960s, there has been a steady flow of Africans moving to India for short-term activities: education, medical treatment and trade. There is a visible African diaspora in many localities in India. This diaspora is a layered one, consisting of diverse groups of people with different degrees of attachment to India: Africans settled in India with kinship ties, mobile professionals and students, and itinerant traders. Its composition and strength are in a constant flux. This paper will explore how debates and rituals in primarily Pentecostal- Charismatic churches – which have emerged as the focal point of community interaction for contemporary Africans in India – become crucial in shaping, reconfiguring and showcasing the markers of an imagined Africanness. Complex Pan-African diasporic subjectivities are invented, performed, and transmitted (from older residents to new arrivals), in conversation with prejudices and expectations of the host culture. These subjectivities are informed by educational and economic aspirations; visions of moral, personal, and corporate African progress, embedded in memoryscapes of an (Afro) future, articulated through the meta-language of African Pentecostalism.

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