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Journal articles on the topic 'Africans Africans'
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1
Buffa, Diego, and María José Bezerra. "Pasado y presente de los africanos y sus descendientes en Argentina." Revista de Estudos e Pesquisas sobre as Américas 8, no. 1 (August 12, 2014): 176. http://dx.doi.org/10.21057/repam.v8i1.11457.
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En este artículo, nos proponemos explorar el pasado y la historia reciente del actual territorio argentino, con el objetivo de indagar acerca de la presencia africana y afrodescendiente en estas latitudes de la América meridional. En tal sentido, centraremos nuestro análisis en los momentos más significativos de la llegada de esa población africana, observando ciertos parámetros que la caracteriza y, al mismo tiempo, identificaremos patrones de marginación o exclusión social que eses migrantes africanos y sus descendientes debieron experimentar por parte de las estructuras dominantes y la sociedad receptora.---Passado e presente dos africanos e seus descendentes na ArgentinaNeste artigo, propomos explorar o passado e a história recente do atual território argentino, com o objetivo deindagar sobre a presença africana e afrodescendente nessas latitudes da América meridional. Nesse sentido, centramos nossa análise nos momentos mais significativos da chegada dessa população africana, analisando certos parâmetros que a caracteriza e, ao mesmo tempo, identificaremos padrões de marginação ou exclusão social que esses migrantes africanos e seus descendentes experimentaram por parte das estruturas dominantes e da sociedade receptora.Palavras chaves: Africanos - Afrodescendentes - Argentina---Past and present of Africans and their descendents in Argentina In this article we propose to explore the past and recent history of the current Argentinean territory, in order to inquire about African and African descent presence in these latitudes of southern America. Accordingly, we focus our analysis on the most significant moments of the arrival of this African population, examining certain parameters that characterizes it and at the same time, we will identify patterns of marginalization or social exclusion that these African migrants and their descendants experienced from dominant structures and receiving society.Keywords: africans, afrodescendents, argentina.
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Ikuenobe, Polycarp. "Mental Emancipation in Nnamdi Azikiwe’s Political Philosophy and the Decolonisation of African Knowledge." Theoria 65, no. 155 (June 1, 2018): 50–71. http://dx.doi.org/10.3167/th.2018.6515503.
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This article examines Nnamdi Azikiwe’s idea of mental emancipation as the intellectual foundation for his political philosophy. Mental emancipation involves re-educating Africans to adopt scientific, critical, analytic, and logical modes of thinking. Azikiwe argues that development must involve changing Africans’ intellectual attitudes and educational system. He argues that Western education, through perpetuating negative stereotypes and engendering ‘colonial mentality’, has neither fostered critical and scientific thinking, nor enabled Africans to apply their knowledge for development. Mental emancipation would enable Africans to develop self-confidence, and the critical examination of superstitious beliefs that have hindered Africa’s development. I show that Azikiwe’s ideas have been recaptured by African philosophers like Bodunrin and Wiredu, regarding their critique of aspects of African tradition and prescription for how African philosophy can contribute to development.
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Gordon, Steven Lawrence. "Understanding semantic differential measures in modern South Africa: attitudes of Black Africans towards White South Africans." South African Journal of Psychology 48, no. 4 (September 28, 2017): 526–37. http://dx.doi.org/10.1177/0081246317725921.
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The future success of South Africa’s unique democracy depends on the development of harmonious race relations. Understanding the factors underlying the country’s interracial attitudes is, consequently, important. Social identity theory suggests that Black African attitudes towards White people are connected to their evaluations of South Africa’s other racial minorities. This thesis seems counterintuitive given that White people are associated with a long history of political, economic, and social oppression in the collective memory of many Black African communities. Nationally representative data from the South African Social Attitudes Survey were used to validate the thesis that Black Africans’ evaluations of White people correlated with their assessments of other racial groups. Pairwise correlation analysis was employed to test the article’s hypothesis. The results presented in this article showed that Black Africans’ evaluations towards the White minority correlated with their evaluations of other racial minorities in South Africa. Multivariate analysis, specifically a standard (ordinary least squares) linear regression, was used to confirm the bivariate analysis. Black Africans’ attitudes towards White people were strongly correlated with attitudes towards the country’s two other major racial minorities. This finding held even controlling for contact with White people as well as a range of socio-economic characteristics. The outcomes of this article invite closer examination of the factors that underlie the generality of outgroup evaluations among South Africa’s Black African majority.
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Beaujon, Danielle. "Policing Colonial Migrants." French Historical Studies 42, no. 4 (October 1, 2019): 655–80. http://dx.doi.org/10.1215/00161071-7689212.
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Abstract In 1923 the Parisian Municipal Council created a special police unit to control North Africans in Paris, known as the Brigade Nord-Africaine (BNA). During its twenty-year tenure, the BNA controlled the North Africans they policed through intimation and violence, but also through personal knowledge of the community. The BNA's harsh tactics had to be balanced by its officers' admitted reliance on North Africans for information. This article explores both the uniquely discriminatory and colonial nature of the BNA and the nuanced, intimate relationships that developed between the officers and the North African community. A repatriation of colonial control, the BNA reified the difference of those it policed, uniquely targeting North Africans but also offering a space of possible agency for them in interwar Paris. The BNA gives us insight into policing in the 1930s, demonstrating the acceptability of targeted policing but also showing the limits of coercive power. En 1923, le Conseil municipal de Paris créa une brigade destinée à contrôler les Nord-Africains domiciliés à Paris : la Brigade nord-africaine (BNA). Pendant ses vingt années d'existence, la BNA employa non seulement l'intimidation et la violence, mais aussi des tactiques reposant sur une connaissance intime de la communauté, pour contrôler celle-ci. Le travail de la BNA exigeait un équilibre entre la répression et une entente avec la communauté nord-africaine qui fournissait des renseignements essentiels aux officiers. Cet article examine d'une part la nature discriminatoire et coloniale de la BNA et d'autre part, les rapports intimes et nuancés qui se tissèrent entre la brigade et les Nord-Africains. Rapatriant à Paris des formes de contrôle coloniales, la BNA contribua à réifier la différence des Nord-Africains qu'elle surveillait tout en leur offrant une certaine capacité d'action limitée. Etudier la BNA permet d'élucider les préjugés des policiers de l'époque, tout comme les limites de leur pouvoir coercitif.
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Klaver, Mark, and Michael Trebilcock. "Chinese Investment in Africa." Law and Development Review 4, no. 1 (September 22, 2011): 168–217. http://dx.doi.org/10.2202/1943-3867.1126.
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Chinese investment in Africa has increased rapidly over the past two decades. This paper asks how, why, whether it is good or bad, and what Africans can do about it. On how, the Chinese government actively promotes liberal investment regulations in Africa. It also keeps close contact with major Chinese enterprises investing on the continent. On why, the motivation behind Chinese investment in Africa is self-interested: China primarily wants Africa’s natural resources. China also seeks to access local markets, and to capitalize on Africa's preferential trade access to the West. On whether Chinese investment is good or bad for Africa, African economies are growing at unprecedented rates, partly due to Chinese investment. This paper highlights seven reasons Chinese investment contributes to African growth. But it also reveals three drawbacks to Chinese investment in Africa. On what Africans can do about Chinese investment, Africa can capitalize on it by proactively promulgating a tax code that promotes African development. The tax code's goal should be to use Chinese investment and natural resource revenues to develop Africa’s manufacturing sector through infrastructure, special economic zones, and education. Thus, this paper maintains that although Chinese investment in Africa is not unambiguously advantageous, it presents major opportunities for African development.
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Sesanti, Simphiwe. "Thabo Mbeki’s ‘AIDS Denialism’." Theoria 65, no. 156 (September 1, 2018): 27–51. http://dx.doi.org/10.3167/th.2018.6515602.
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In his nine years as South Africa’s president, Thabo Mbeki was known as a leading pan-Africanist and an advocate of the African Renaissance. Pan-Africanism is an ideology aimed at uniting Africans into a strong force for total liberation. The African Renaissance is a project aimed at restoring Africans’ self-esteem damaged by colonialism and slavery. During and after his presidency Mbeki was criticised by the local and international media for putting at risk hundreds of thousands of South African lives by questioning the link between HIV and AIDS, and blocking drugs that could have saved many lives. If true, this would suggest that there is a contradiction between Mbeki’s pan-Africanism and the African Renaissance, which are supposed to be life-affirming on one hand, and exposing Africans to the perils of a fatal disease, on the other. This article examines Mbeki’s opponents’ arguments, and Mbeki’s stance in the context of pan-Africanism and the African Renaissance.
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Casimir, Komenan. "Chinua Achebe’s Things Fall Apart: A Seminal Novel in African Literature." Studies in Linguistics and Literature 4, no. 3 (June 27, 2020): p55. http://dx.doi.org/10.22158/sll.v4n3p55.
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Achebe’s Things Fall Apart is an influential novel in African literature for three reasons. First, it is a novel meant to promote African culture; second, it is a narrative about where things went wrong with Africans; and third, it is a prose text which contributed to Achebe’s worldwide recognition. It contains Achebe’s rejection of the degrading representation of Africans by European writers, and fosters Africa’s traditional values and humanism. The excesses of Igbo customs led the protagonist to flagrant misuse of power. The novel’s scriptural innovations bring fame to Achebe who is considered as the “Asiwaju” (Leader) of African literature, the “founding father of African fiction”, or again the “Eagle on Iroko”.
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Smith, Edwin. "Of libraries, books, and reading: A journey of meaning making." Tydskrif vir Letterkunde 57, no. 2 (November 10, 2020): 101–8. http://dx.doi.org/10.17159/tl.v57i2.8798.
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In this essay I seek to demonstrate how an iterative reading of Archie L. Dick’s The Hidden History of South Africa’s Book and Reading Culture (2012), read through a life history lens, makes meaning of the lived experiences of South Africans—particularly during the time of the struggle against Apartheid, which is the focus of this essay. Relying on the life history approach to the recounting and exploration of South African history through the library, book, and reading culture of South Africans, I trace the complex and multi-layered experience of South Africa and its peoples as reported in The Hidden History. Interwoven with my own experiences with libraries, books, reading, and writing, I unveil the significant making of meaning in Dick’s enterprise. As demanded by Dick, I confirm in this essay that South African liberation history must indeed include the roles played by librarians, books, and the experiences of ordinary South Africans in order to provide a fuller appreciation of the various influences and understanding of South Africa’s past.
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Dulani, Boniface, and John Tengatenga. "Big Man Rule in Africa: Are Africans Getting the Leadership They Want?" African Review 46, no. 2 (January 21, 2020): 275–91. http://dx.doi.org/10.1163/1821889x-12340001.
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Abstract Despite the flurry of democratic transitions in the 1990s, the African political arena continues to be dominated by Big-Man rulers who have appropriated and embraced many of the personalistic traits of their predecessors. This is demonstrated, among others, by leaders who seek to circumvent the new constitutional rules to prolong their hold on power. The perpetuation of personalism and deep-rooted presidentialism has led numerous observers to contend that these powerful and personalized forms of rule are reflective of the wider African political culture that is disposed to accept personal rule. Thus far, the argument that ordinary Africans are supportive of personal rule has been based primarily on the inability of elections to dislodge many of the Africa’s strongmen from power without directly testing the attitudes and opinions of ordinary Africans about the type of leadership that they have and want. Using data from five waves of surveys covering a total of 15 countries that were carried out in 2002, 2005, 2008, 2012 and 2014, we examine popular attitudes on the type and nature of leadership that is preferred by ordinary African citizens. The findings show that while most Africans recognize the prevalence of powerful and personalistic rule, they nonetheless overwhelmingly reject these forms of leadership. Africans, in other words, are not getting the type of leadership they want.
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Abrahamyan, Mira. "Tony Karbo and Kudrat Virk (eds.): The Palgrave Handbook of Peacebuilding in Africa." Czech Journal of International Relations 54, no. 4 (December 1, 2019): 81–84. http://dx.doi.org/10.32422/mv.1654.
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This handbook offers a critical assessment of the African agenda for conflict prevention, peacemaking, peacekeeping, and peacebuilding; the challenges and opportunities facing Africa’s regional organisations in their efforts towards building sustainable peace on the continent; and the role of external actors, including the United Nations, Britain, France, and South Asian troop-contributing countries. In so doing, it revisits the late Ali Mazrui’s concept of Pax Africana, calling on Africans to take responsibility for peace and security on their own continent. The creation of the African Union, in 2002, was an important step towards realising this ambition, and has led to the development of a new continental architecture for more robust conflict management. But, as the volume’s authors show, the quest for Pax Africana faces challenges. Combining thematic analyses and case studies, this book will be of interest to both scholars and policymakers working on peace, security, and governance issues in Africa.
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Edward Montle, Malesela. "Decolonising African Cultural Identity in Es’kia Mphahlele’s Chirundu : A literary Appreciation." Journal of African Languages and Literary Studies 1, no. 3 (December 1, 2020): 33–45. http://dx.doi.org/10.31920/2633-2116/2020/v1n3a2.
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Though Africans are striving to re-define and re-construct themselves through re-asserting their eroded African cultural identity, this appears to be a mammoth, almost insurmountable task. It remains a nuanced terrain because, on the one hand, there is material benefit from being bedfellows with the neocolonial forces while on the other hand, there is hardship which is meted out against the proponents of African decolonisation, particularly the quintessential ones. Sanctions are one of the austerity measures which the neo-colonial powers use to suppress those Africans who genuinely want to advance African renaissance. This is the cause of identity crisis among many Africans, and unsavoury marriages of convenience between the West and African nations today. This paper, therefore, seeks to examine the dilemma faced by the essentialist adherents of African culture today and their supposed role in the advancement of Africa as a continent. It uses Chirundu's character in Es'kia Mphahlele's novel of the same name, as a case in point. The argument, in this paper, is grounded on Afrocentricity as a strand of Post-Colonial Theory (with or without a hyphen) with an implied suggestion that the solution to Africa's postcolonial challenges lies in forging cultural hybridity with the nations of the world.
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VINSON, ROBERT TRENT. "Up from Slavery and Down with Apartheid! African Americans and Black South Africans against the Global Color Line." Journal of American Studies 52, no. 2 (May 2018): 297–329. http://dx.doi.org/10.1017/s0021875817001943.
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Across the twentieth century, black South Africans often drew inspiration from African American progress. This transatlantic history informed the global antiapartheid struggle, animated by international human rights norms, of Martin Luther King Jr., his fellow Nobel Peace Prize winner the South African leader Albert Luthuli, and the African American tennis star Arthur Ashe. While tracing the travels of African Americans and Africans “going South,” this article centers Africa and Africans, thereby redressing gaps in black Atlantic and African diaspora scholarship.
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Shai, Kgothatso Brucely, and Olusola Ogunnubi. "[South] Africa’s Health System and Human Rights: A Critical African Perspective." Journal of Economics and Behavioral Studies 10, no. 1 (March 15, 2018): 69. http://dx.doi.org/10.22610/jebs.v10i1.2090.
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For more than two decades, 21st March has been canonised and celebrated among South Africans as Human Rights Day. Earmarked by the newly democratic and inclusive South Africa, it commemorates the Sharpeville and Langa massacres. As history recorded, on the 21st March 1960, residents of Sharpeville and subsequently, Langa embarked on a peaceful anti-pass campaign led by the African National Congress (ANC) breakaway party, the Pan Africanist Congress of Azania (PAC). The pass (also known as dompas) was one of the most despised symbols of apartheid; a system declared internationally as a crime against humanity. In the post-apartheid era, it is expectedthat all South Africans enjoy and celebrate the full extent of their human rights. However, it appears that the envisaged rights are not equally enjoyed by all. This is because widening inequalities in the health-care system, in schooling, and in the lucrative sporting arena have not been amicably and irrevocably resolved. Furthermore, it is still the norm that the most vulnerable of South Africans, especially rural Africans, find it difficult, and sometimes, impossible to access adequate and even essential healthcare services. Central to the possible questions to emerge from this discourse are the following(i) What is the current state of South Africa’s health system at the turn of 23 years of its majority rule? (ii) Why is the South African health system still unable to sufficiently deliver the socioeconomic health rights of most South African people? It is against this background that this article uses a critical discourse analysis approach in its broadest form to provide a nuanced Afrocentric assessment of South Africa’s human rights record in the health sector since the year 1994. Data for this article is generated through the review of the cauldron of published and unpublished academic, official and popular literature.
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Bodomo, Adams, and Enyu Ma. "We Are what We Eat: Food in the Process of Community Formation and Identity Shaping among African Traders in Guangzhou and Yiwu." African Diaspora 5, no. 1 (2012): 3–26. http://dx.doi.org/10.1163/187254612x646198.
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Abstract In this paper we analyze two African communities in Guangzhou and Yiwu, China, arguing that among Guangzhou Africans on the one hand, Black Africans, particularly West Africans, have a tighter community and interact more with each other than Black Africans in Yiwu. On the other hand, Maghrebian Africans in Yiwu have a tighter community and maintain a more cohesive interaction than their counterparts in Guangzhou. Evidence for this characterization of the communities comes from food and communal food-eating habits. There are hardly any West African restaurants in Yiwu while there is an abundance of West African and other Black African restaurants in Guangzhou where there is more community patronage. In contrast, there are more concentrations of North African restaurants in Yiwu than in Guangzhou. We discuss the crucial role food and food-making and eating places play in providing structures and avenues for community bonding to promote community formation and community identity shaping.
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Talton, Benjamin. "1960s Africa in Historical Perspective." Journal of Black Studies 43, no. 1 (October 3, 2011): 3–10. http://dx.doi.org/10.1177/0021934711420258.
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Scholars and other commentators have largely characterized the histories of African nations in terms of failed states, economic underdevelopment, political corruption, and civil war. This introduction and the articles that follow demonstrate the utility of breaking out of the mold of measuring African “successes” and “failures” in terms of national politics and economics, without due consideration of local political histories, popular culture, and the arts, which offer a dramatically different view of Africa’s and Africans’ influences and success within the continent and on the global stage. Toward that end, this introductory essay advocates mitigating the standard analytical model through close studies of relationships between Africans and people of African descent in which politics and economic “development” are placed alongside the arts, popular culture, and sports, with a particular emphasis on the critical decade of the 1960s as central to shaping the course of “postcolonial” African histories.
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wa Muiu, Mueni. "African Countries’ Political Independence at Fifty: In Search of Democracy, Peace and Social Justice." African and Asian Studies 12, no. 4 (2013): 331–51. http://dx.doi.org/10.1163/15692108-12341271.
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Abstract What lessons can we draw from the past fifty years of political independence in African countries? Which mistakes can we avoid in the future? Can there be peace without social justice? Four mistakes must be avoided if democracy, peace and social justice are to be achieved in African countries. Drawing on lessons from Central, East, North, West and Southern Africa, I use Fundi wa Africa – a multidisciplinary approach based on a long term historical perspective to argue that individual nationhood (the first mistake) has not resulted in democracy and peace. Only Pan-Africanism (based on the needs and interests of Africans as they define them) will lead to democracy and peace. The second mistake is that leading international financial institutions (IFI) and some Africans assume that democracy has to be introduced to Africa. This assumption is based on the belief that Africans and their culture have nothing to contribute to their own development. As a result liberal democracy is promoted by these agencies as the only option available for African countries. The third mistake is the belief that a colonial state which was developed to fulfill the market and labor needs of colonial powers can lead to democracy and peace for Africans. The fourth mistake is African leaders’ and their supporters’ conviction that neither African intellectuals nor women have any place in African development and may only be given symbolic positions. Without economic independence, the political gains of the past fifty years will be lost. The founding fathers and mothers of Africa’s freedom fought and achieved political independence, but it is up to the next generation to strive for economic empowerment. Only then will African countries cease to be homes for bankrupt ideas as they are freed from conflict and hunger.
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Urama, Evelyn Nwachukwwu, and Ebuka Elias Igwebuike. "Spiritual Journey and Primordial Self: Requisite Actions for Individual and National Identity in Christopher Okigbo’s Poetry." Journal of Language and Cultural Education 6, no. 3 (September 1, 2018): 122–34. http://dx.doi.org/10.2478/jolace-2018-0028.
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Abstract European nations colonized most of the African societies and as a result had political and economic power and control over these nations. With the western domination, the colonists ruled the African nations and every other person was to obey their command. The colonizers introduced hegemonic educational system to Africans in which they were taught the European ethos without their studying African culture. Due to this hegemony, the European colonial masters imposed their culture on Africans and it succeeded in reshaping the cultural and political lives of Africans. Many Africans abandoned African customs and beliefs when they gained western education. Therefore due to this hegemony Africans lost their authentic/real selves and became adulterated. Their main concern becomes to create and recreate themselves through going back to their culture and origin. Through poststructuralist analysis of ‘Heavensgate’ and ‘Path Thunder’ in Labyrinths (1971), this paper explores how Christopher Okigbo, an African poet, embarked on a spiritual journey in quest of his primordial self and became an asserted poet. The paper aims at imploring Africans all over the world to follow the footprints of Okigbo in identifying their true selves for them to have meaningful lives.
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Kaungu, Gideon Muchiri. "Reflections on the Role of Ubuntu as an Antidote to Afro-Phobia." Journal of African Law 65, S1 (March 17, 2021): 153–70. http://dx.doi.org/10.1017/s0021855321000024.
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AbstractThis article argues that xenophobic acts towards black foreigners remain a human rights challenge in South Africa. Foreign nationals, mostly black Africans, continue to experience physical attacks, discrimination and looting of businesses, as well as targeted crime. Prevalent xenophobic attitudes continue to trouble the conscience of all well-meaning South Africans. There is ample evidence that xenophobia has morphed into afro-phobia, the hatred of black foreigners. Xenophobia continues to evolve and attackers are increasingly linking the presence of foreign nationals to socio-economic challenges facing the country. This article argues that, even though South Africa's Constitution does not expressly identify Ubuntu as a national value, it does recognize customary law and many of its provisions are anchored in Ubuntu philosophy. This article proposes Ubuntu, or African “humanness” whose “natural home” should be located in South Africa, as a pragmatic social intervention and a morally sustainable solution to address xenophobia that would be acceptable to both South Africans and foreign nationals.
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VINSON, ROBERT TRENT. "‘SEA KAFFIRS’: ‘AMERICAN NEGROES’ AND THE GOSPEL OF GARVEYISM IN EARLY TWENTIETH-CENTURY CAPE TOWN." Journal of African History 47, no. 2 (July 2006): 281–303. http://dx.doi.org/10.1017/s0021853706001824.
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This article demonstrates that black British West Indians and black South Africans in post-First World War Cape Town viewed ‘American Negroes’ as divinely ordained liberators from South African white supremacy. These South-African based Garveyites articulated a prophetic Garveyist Christianity that provided common ideological ground for Africans and diasporic blacks through leading black South African organizations like the Universal Negro Improvement Association and African Communities League (UNIA), the African National Congress (ANC) and the Industrial and Commercial Workers Union (ICU). This study utilizes a ‘homeland and diaspora’ model that simultaneously offers an expansive framework for African history, redresses the relative neglect of Africa and Africans in African diaspora studies and demonstrates the impact of Garveyism on the country's interwar black freedom struggle.
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Jesse, Moba. "Cook stew of pidgin." English Today 17, no. 3 (July 2001): 45–51. http://dx.doi.org/10.1017/s0266078401003066.
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This paper discusses pidgin English, and far from calling it a corrupt and decayed form of the English language (as has been the case in many well-meaning literary circles), shows that pidgin has poetic resources capable of expressing a wide range of mentalities, tastes, customs, and even fashion itself. Because of this flexibility, pidgin reveals a high degree of closeness to the original speech patterns, notably in an attempt to preserve syntactical equivalents. Thus, if pidgin is adopted as a lingua franca throughout the sub-Saharan African region, it will enable Africans to take new pride in their artistic traditions and non-Africans to share in the joy and excitement of Africa's art.
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Ludwig, Frieder. "Tambaram: the West African Experience." Journal of Religion in Africa 31, no. 1 (2001): 49–91. http://dx.doi.org/10.1163/157006601x00031.
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AbstractTambaram 1938, held near Madras in South India, was the first conference of the International Missionary Council in which a significant number of Africans took part. It offered, therefore, a unique opportunity for the fifteen delegates from the continent. For the first time, West Africans exchanged views with South Africans about African Independent Churches, for the first time, they discussed issues such as the tolerance of polygamy in an international setting. The Africans were impressed by the efforts towards church union in India and by Gandhi's national movement. This article describes the experiences of three of the West African delegates, Alexander Babatunde Akinycle (Nigeria), Moses Odutola Dada (Nigeria) and Christian Goncalves Baeta (Gold Coast/Ghana). Baëta subsequently made a very significant contribution to West African Christianity as a church leader, theologian and academic.
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Shoup, Elyssa M., Thomas Hormenu, Nana H. Osei-Tutu, M. C. Sage Ishimwe, Arielle C. Patterson, Christopher W. DuBose, Annemarie Wentzel, Margrethe F. Horlyck-Romanovsky, and Anne E. Sumner. "Africans Who Arrive in the United States before 20 Years of Age Maintain Both Cardiometabolic Health and Cultural Identity: Insight from the Africans in America Study." International Journal of Environmental Research and Public Health 17, no. 24 (December 15, 2020): 9405. http://dx.doi.org/10.3390/ijerph17249405.
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The overall consensus is that foreign-born adults who come to America age < 20 y achieve economic success but develop adverse behaviors (smoking and drinking) that lead to worse cardiometabolic health than immigrants who arrive age ≥ 20 y. Whether age of immigration affects the health of African-born Blacks living in America is unknown. Our goals were to examine cultural identity, behavior, and socioeconomic factors and determine if differences exist in the cardiometabolic health of Africans who immigrated to America before and after age 20 y. Of the 482 enrollees (age: 38 ± 1 (mean ± SE), range: 20–65 y) in the Africans in America cohort, 23% (111/482) arrived age < 20 y, and 77% (371/482) arrived age ≥ 20 y. Independent of francophone status or African region of origin, Africans who immigrated age < 20 y had similar or better cardiometabolic health than Africans who immigrated age ≥ 20 y. The majority of Africans who immigrated age < 20 y identified as African, had African-born spouses, exercised, did not adopt adverse health behaviors, and actualized early life migration advantages, such as an American university education. Due to maintenance of cultural identity and actualization of opportunities in America, cardiometabolic health may be protected in Africans who immigrate before age 20. In short, immigrant health research must be cognizant of the diversity within the foreign-born community and age of immigration.
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Feinberg, H. M. "South Africa and Land Ownership: What's in a Deed?" History in Africa 22 (January 1995): 439–43. http://dx.doi.org/10.2307/3171925.
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The subject of African land ownership is and will continue to be a highly emotional issue of great importance in the new South Africa. Africans and Afrikaners alike have strong historical ties to the land. Thousands of Africans owned land outside the Reserves before 1948. These landowners included large numbers of Africans who purchased over 3,000 farms and lots between 1913 and 1936 in the Transvaal, Natal, and even the Orange Free State (plus uncounted African buyers in the Cape Province). Individuals, tribal groups, or people organized into partnerships owned land. In the 1990s Africans complain bitterly about land losses, especially after 1948 as a result of the apartheid policy of forced removals which aimed to eliminate the so-called “black spots” from white areas. In addition, some Africans point to the problem of land losses between 1913 and 1948, and others resent the severe restrictions resulting from the Natives Land Act, Act No. 27 of 1913, which prevented Africans from freely buying land in three of the four provinces of South Africa after 1913.On 8 November 1994 the South African Parliament passed the Restitution of Land Rights Act, a law which is intended to allow Africans to reclaim their lost land. Claims by former owners or their descendants will be buttressed by legal documents of one type or another. Some of these legal documents have an interesting and unintended use, however: historians can take advantage of them to build an understanding of African land ownership before and after apartheid began in 1948.
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Pinto, Ana Marcos, Ana Ortins-Pina, and João Borges-Costa. "Dermatoses em Africanos / Dermatoses in Africans." Acta Médica Portuguesa 31, no. 9 (June 6, 2018): 501. http://dx.doi.org/10.20344/amp.10287.
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AbstractNowadays, due to the increasingly frequent migratory circuits in Europe and the increment of the migrant population in Portugal, mainly in Lisbon metropolitan area, it is more and more common to find several dermatological conditions and disorders in Africans seen in our health care system. There are few studies on dermatoses in these populations.It is important to know the biologic and physiologic differences of black skin in order to understand both the pathophysiology and manifestations of dermatoses. The recognition of many of them represents a challenge to any clinician due to the specific characteristics of their skin. It is thus essential to know the different patterns and frequencies of skin diseases in Africans, in order to optimize the diagnosis, approach and treatment.
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Domingues da Silva, Daniel, David Eltis, Philip Misevich, and Olatunji Ojo. "THE DIASPORA OF AFRICANS LIBERATED FROM SLAVE SHIPS IN THE NINETEENTH CENTURY." Journal of African History 55, no. 3 (September 22, 2014): 347–69. http://dx.doi.org/10.1017/s0021853714000371.
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AbstractThis article uses the extensive documentation of Africans liberated from slave vessels to explore issues of identity and freedom in the nineteenth-century Atlantic world. It tracks the size, origin, and movement of the Liberated African diaspora, offers a preliminary analysis of the ‘disposal’ of African recaptives in societies on both sides of the Atlantic, and assesses the opportunities Liberated Africans had in shaping their post-disembarkation experiences. While nearly all Liberated Africans were pulled at least partly into the Atlantic wage economy, the article concludes that recaptive communities in Freetown and its hinterland most closely met the aspirations of the Liberated Africans themselves while the fate of recaptives settled in the Americas paralleled those who were enslaved.
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Boesak, Allan A. "Deification, Demonization and Dispossession." International Journal of Public Theology 8, no. 4 (November 25, 2014): 420–44. http://dx.doi.org/10.1163/15697320-12341366.
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Many regard South Africa’s reconciliation process as a model for a search for peace in and among nations. The South African Truth and Reconciliation Commission played an admirable part in this. However, problems remain in continuing and completing this reconciliation project. For many the failure to secure social justice through reconciliation remains one challenge. At issue is also how South Africans deal with their fractured and painful past. This article revisits issues of culpability and responsibility by asking whether a primary obstacle towards reconciliation might be that South Africans, instead of taking personal and collective responsibility for reconciliation, have hidden behind two major and completely opposite South African figures: Nelson Mandela and Eugene De Kock. It is argued that the ‘deification’ of Mandela and the ‘demonization’ of De Kock pose an important obstacle for the acceptance of culpability and responsibility for addressing historic wrongs with a view to true reconciliation.
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Amos, William. "Flanking heterozygosity influences the relative probability of different base substitutions in humans." Royal Society Open Science 6, no. 9 (September 25, 2019): 191018. http://dx.doi.org/10.1098/rsos.191018.
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Understanding when, where and which mutations are mostly likely to occur impacts many areas of evolutionary biology, from genetic diseases to phylogenetic reconstruction. Africans and non-African humans differ in the mutability of different triplet base combinations. Africans and non-Africans also differ in mutation rate, possibly because heterozygosity is mutagenic, such that diversity lost when humans expanded out of Africa also lowered the mutation rate. I show that these phenomena are linked: as flanking heterozygosity increases, some triplets become progressively more mutable while others become less so. Africans and non-African show near-identical patterns of dependence on heterozygosity. Thus, the striking differences in triplet mutation frequency between Africans and non-Africans, at least in part, seem to be an emergent property, driven by the way changes in heterozygosity ‘out of Africa’ have differentially impacted the mutability of different triplets. As heterozygosity decreased, the mutation spectrum outside Africa became enriched for triplet mutations that are favoured by low heterozygosity while those favoured by high heterozygosity became relatively rarer.
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Chabal, Patrick. "Africans, Africanists and the African Crisis." Africa 61, no. 4 (October 1991): 530–32. http://dx.doi.org/10.2307/1160536.
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Wijsen, Frans. "Are Africans Incurably Religious?" Exchange 46, no. 4 (October 26, 2017): 370–97. http://dx.doi.org/10.1163/1572543x-12341457.
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Abstract This article analyses the debate on the invention of African Religion and the notion that Africans are incurably religious. It uses critical discourse analysis as a form of ideology critique to demonstrate how advocates and opponents of the ‘invention of African Religion’ theory construct their own social realities. Drawing on a conversation between members of the African Association for the Study of Religions the article concludes that the dilemma between the myth and reality of African Religion is false. The fact that African religion was invented does not signify that it does not exist.
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Ndofirepi, Amasa Philip. "Consensus or Disharmony in African Philosophy Conversations?" African and Asian Studies 15, no. 2-3 (November 4, 2016): 194–214. http://dx.doi.org/10.1163/15692108-12341030.
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This philosophical paper enters the contested arena of the African Philosophy debate in which scholars have been engaging each other from the late 1950s to this date. African Philosophy, as a movement, attempts to assert and affirm the identity and dignity of Africans, who felt insulted, despised, and trodden by western ideologies and worldviews. Practitioners in African philosophy in contemporary times have developed fundamental interest in, often much to their frustration, the existence and nature of an African philosophy. On the other hand, non-Africans (including Africans of western persuasion) have often raised questions about African philosophy’s existence resulting in an embedded dismissal of Africa and African thought systems. This paper surveys and synthesises the murky conversations on the nature and character of African Philosophy in an effort to expose some of the areas of consensus and disharmony.
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Huillery, Elise. "The Black Man's Burden: The Cost of Colonization of French West Africa." Journal of Economic History 74, no. 1 (February 24, 2014): 1–38. http://dx.doi.org/10.1017/s0022050714000011.
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Was colonization costly for France? Did French taxpayers contribute to colonies’ development? This article reveals that French West Africa's colonization took only 0.29 percent of French annual expenditures, including 0.24 percent for military and central administration and 0.05 percent for French West Africa's development. For West Africans, the contribution from French taxpayers was almost negligible: mainland France provided about 2 percent of French West Africa's revenue. In fact, colonization was a considerable burden for African taxpayers since French civil servants’ salaries absorbed a disproportionate share of local expenditures.
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Asamoah, Kwame, and Emmanuel Yeboah-Assiamah. "“Ubuntu philosophy” for public leadership and governance praxis." Journal of Global Responsibility 10, no. 4 (October 23, 2019): 307–21. http://dx.doi.org/10.1108/jgr-01-2019-0008.
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Purpose Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking the rich Ubuntu philosophy to Africa’s governance and leadership discourse. Design/methodology/approach This study discusses from secondary sources of data, mainly drawn from journal articles, internet sources and scholarly books relevant to leadership and public administration in developing African countries and how Ubuntu African philosophy can be deployed to ensure leadership ethos. In attempt to obtain a more comprehensive and systematic literature review, the search covered all terms and terminologies relevant to the objective of the study. The search process mainly comprised four categories of keywords. The first category involved the concept as approximately related to leadership: “leadership and civic culture”, “Ubuntu culture” and “African collectivist culture”. For the final category, words such as “crisis”, “failure” and “experiences” were used. Findings This study contends that the preponderance of corruption and poor leadership in Africa is anti-cultural, anti-human, anti-ethical and anti-African; hence, those individuals who indulge or encourage leadership paralysis are not “true Africans” by deeds but merely profess to be. Linking the African Ubuntu philosophy to public leadership, the study maintains that the hallmark of public leadership and governance is to develop the skills of all and caring for the society. Practical implications This study draws attention to the need for leaders to espouse virtues so that leadership becomes a tool to promote societal welfare. The hallmark of public leadership and governance is to develop the skills of all and caring for the society. It involves weighing and balancing professional and legal imperatives within a democratic and ethical context with an ultimate responsibility to the people and public interest. It is not a responsibility to a particular set of citizens, but a commitment to be just and equitable to all. The preponderance of corruption and bad leadership is anti-cultural, anti-human, anti-ethical and anti-African; hence, individuals who indulge or encourage leadership paralysis are not true Africans by deeds but merely profess to be. Originality/value This study draws a clear link between indigenous African cultural value system and ethical public leadership. It draws congruence between Africa's Ubuntu philosophy of civic virtue and Africa's leadership/governance. This will bring about a renewal of thoughts and practice of public leadership on the continent, as it has been demonstrated that a true African seeks collective social welfare and not selfish interest.
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Sesanti, Simphiwe. "Studying and teaching ethnic African languages for Pan-African consciousness, Pan-Africanism and the African Renaissance: A Decolonising Task." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 145–64. http://dx.doi.org/10.4314/ft.v10i1.9.
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In order to conquer and subjugate Africans, at the 1884 Berlin Conference, European countries dismembered Africa by carving her up into pieces and sharing her among themselves. European colonialists also antagonised Africans by setting up one ethnic African community against the other, thus promoting ethnic consciousness to undermine Pan-African consciousness. European powers also imposed their own “ethnic” languages, making them not only “official”, but also “international”. Consequently, as the Kenyan philosopher, Ngũgῖ wa Thiong’o, persuasively argues, through their ethnic languages, European colonialists planted their memory wherever they went, while simultaneously uprooting the memory of the colonised. Cognisant of efforts in some South African institutions of higher learning to promote African languages for the purpose of promoting literacy in African languages, this article argues that while this exercise is commendable, ethnic African languages should be deliberately taught to “re-member” Africa and rediscover Pan-African consciousness. By doing this, African scholarship would be aiding Africans’ perennial and elusive quest for Pan-Africanism and the African Renaissance.
Keywords: African Renaissance, Ethnic African Languages, Ethnic European Languages, European Colonialism, Pan-African Consciousness, Pan-Africanism
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Smit, Regien. "The Church Building: A Sanctuary or a Consecrated Place? Conflicting Views between Angolan Pentecostals and European Presbyterians." African Diaspora 2, no. 2 (2009): 182–202. http://dx.doi.org/10.1163/187254509x12477244375139.
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Abstract The African diaspora is partly shaped through religious institutions, such as the migrant churches. Angolans, like other Africans, when building a new life in the Netherlands, find new ways to gather in church communities. Since these communities need housing, the existing church building is a place of encounter between established and migrant church communities. Far from approaching African diaspora as Africans facing problems in a host environment, this article states that in the encounter between locals and migrants at least two parties are challenged in their comfort zones. Taking a conflict between the Angolan church Igreja do Espirito Santo and the Presbyterian Holy Chapel in Rotterdam as a case study, it is argued that the material aspect of this shared place of worship is an enlightening perspective for studying this cross-cultural encounter. This article consists of three levels of analysis, namely of theological differences, differences in aesthetical appraisal of the building and differences in standards of purity and pollution. La diaspora africaine est en partie formée par des institutions religieuses, comme l'église immigrée. Les Angolais, comme d'autres Africains, en construisant une nouvelle vie aux Pays-Bas, trouvent de nouvelles façons de se réunir dans des communautés religieuses. Puisque ces communautés ont besoin de logement, les bâtiments d'église existants sont des endroits de rencontre entre les communautés des Eglises établies et immigrées. Plutôt que d'approcher le sujet de la diaspora africaine sous l'aspect de « problèmes que les Africains rencontrent dans un environnement hôte », cet article constate que dans la rencontre entre la population locale et les migrants, au moins deux groupes sont défiés dans leurs zones de confort. A partir de l'étude de cas du conflit entre l'église angolaise d'Igreja do Espirito Santo et la chapelle presbytérienne, il est discuté que l'aspect matériel de ce lieu de culte partagé est une perspective d'instruction pour étudier cette rencontre multiculturelle. Cet article se réfère à trois niveaux d'analyse, à savoir les différences théologiques, les différences dans l'appréciation esthétique du bâtiment et les différents normes de pureté et de pollution.
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Sousa, João Dinis, Philip J. Havik, Viktor Müller, and Anne-Mieke Vandamme. "Newly Discovered Archival Data Show Coincidence of a Peak of Sexually Transmitted Diseases with the Early Epicenter of Pandemic HIV-1." Viruses 13, no. 9 (August 27, 2021): 1701. http://dx.doi.org/10.3390/v13091701.
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To which extent STDs facilitated HIV-1 adaptation to humans, sparking the pandemic, is still unknown. We searched colonial medical records from 1906–1958 for Leopoldville, Belgian Congo, which was the initial epicenter of pandemic HIV-1, compiling counts of treated STD cases in both Africans and Europeans. Almost all Europeans were being treated, while for Africans, generalized treatment started only in 1929. Treated STD counts in Europeans thus reflect STD infection rates more accurately compared to counts in Africans. In Africans, the highest recorded STD treatment incidence was in 1929–1935, declining to low levels in the 1950s. In Europeans, the recorded treatment incidences were highest during the period 1910–1920, far exceeding those in Africans. Europeans were overwhelmingly male and had frequent sexual contact with African females. Consequently, high STD incidence among Europeans must have coincided with high prevalence and incidence in the city’s African population. The data strongly suggest the worst STD period was 1910–1920 for both Africans and Europeans, which coincides with the estimated origin of pandemic HIV-1. Given the strong effect of STD coinfections on HIV transmission, these new data support our hypothesis of a causal effect of STDs on the epidemic emergence of HIV-1.
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FOSTER, ELIZABETH. "‘ENTIRELY CHRISTIAN AND ENTIRELY AFRICAN’: CATHOLIC AFRICAN STUDENTS IN FRANCE IN THE ERA OF INDEPENDENCE." Journal of African History 56, no. 2 (June 12, 2015): 239–59. http://dx.doi.org/10.1017/s0021853715000201.
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AbstractThis article examines the activism of militant Catholic African students in France in the 1950s. Largely left out of the historiography of the period, they developed a unique perspective on Africa's future, informed by their dual (and often fraught) identity as Africans and Catholics. They undertook a strident campaign to convince French Catholics and the Church hierarchy of the necessity of decolonization, trying to change the Church from the inside.
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Dastile, Nontyatyambo P. "Beyond Euro-Western dominance: An African-centred decolonial paradigm." Africanus: Journal of Development Studies 43, no. 2 (March 10, 2017): 93–104. http://dx.doi.org/10.25159/0304-615x/2304.
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In search for Africa’s solutions to solve African-centred problems, an African-centred paradigm provides a starting point towards knowledge generation. Africans continue to be confronted with models and paradigms that are export-oriented in a quest to serve as import substitutions for explaining obstacles prevalent on the African continent. Faced with this realisation, hegemonic discourses abound, which only serve to misdiagnose prevailing problems. Thus, when African scholars compare realities with Euro-Americans, there is a glaring consensus to move towards an adoption of more centred paradigms to respond to the poverty of existing theoretical formulations. This article therefore proposes an African-centred decolonial paradigm in response to Kwasi Wiredu’s call for ‘Africa, know thyself’. Though albeit not prescriptive, the author seeks to map out the contours of an African-centred decolonial paradigm predicated on three existing paradigms. Firstly: the Afrocentric paradigm proposed by Molefe Kete Asante. Secondly: the pillars of Africanity as a combative methodology and paradigm proposed by Archie Mafeje. Thirdly, Afrikology is discussed, which emphasises a universal transdisciplinary approach. Based on these three paradigms, the author posits that if Africans want to play a much larger role in knowledge generation that is responsive to human needs and existential problems, an African-centred decolonial paradigm offers a multi-transdisciplinary framework, which may be used to foreground African scholarly endeavours.
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DIAKHATÉ, Babacar. "Africa and the West: Between Tradition and Modernity in Shimmer Chinodya’s Dew in the Morning (1982) and Ngugi WA Thiongo’s weep Not, Child (1964)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 1459–63. http://dx.doi.org/10.33258/birci.v3i2.1009.
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European colonizers have impoverished Africans for spoiling their natural resources. African Anglophone writers such as Shimmer Chinodya and Ngugi WA Thiongo respectively in Dew in the Morning and Weep Not, Child devote most of their writings to land issues and cultural alienation. The aim of this article is to display the strategies of the White man to achieve his objective, and the contribution of his black collaborators to take Africans’ lands. It also reveals the importance of African traditional practices in the resistance against colonialism. Finally, it shows the perpetual quest of western education by Africans to “beat the white in his own game”.
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Ukam, Edadi Ilem. "The Choice of Language for African Creative Writers." English Linguistics Research 7, no. 2 (June 18, 2018): 46. http://dx.doi.org/10.5430/elr.v7n2p46.
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Language issue has been considered as a major problem to Africa. The continent has so many distinct languages as well as distinct ethnic groups. It is the introduction of the colonial languages that enable Africans to communicate with each other intelligibly: otherwise, Africa has no one central language. Among the colonial languages are English, French, Arabic and Portuguese which today serve as lingua franca in the mix of multiple African languages. Based on that, there is a serious argument among African critics about which language(s) would be authentic in writing African literature: colonial languages which serve as lingua franca, or the native indigenous languages. While some postcolonial African creative writers like Ngugi have argued for the authenticity and a return in writing in indigenous African languages, avoiding imperialism and subjugation of the colonisers, others like Achebe are in the opinion that the issue of language should not be the main reason in defining African literature: any languagecan be adopted to portray the lifestyles and peculiarities of Africans. The paper is therefore, designed to address the language debate among African creative writers. It concludes that although it is authentic to write in one’s native language so as to meet the target audience, yet many Africans receive their higher education in one of the colonial and/or European languages; and as such, majority do not know how to write in their native languages. Rather, they write in the imposed colonial languages in order tomeet a wider audience. Not until one or two major African languages are standardised, taught in schools, acquired by more than 80 per cent of Africans and used as common languages, the colonial languages would forever continue to have a greater influence in writing African literature. The paper recommendes that Africans should have one or two major African languages standardised, serving as common languages; also African literature should be written in both colonialand African languages in order to avoid the language debate by creative African writers.
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Tymowski, Michal. "African perceptions of Europeans in the early period of Portuguese expeditions to West Africa." Itinerario 39, no. 2 (August 2015): 221–46. http://dx.doi.org/10.1017/s0165115315000455.
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The aim to this article is to analyse the judgments and opinions of Africans about Europeans during the early Portuguese expeditions to West Africa in the fifteenth and early sixteenth centuries. While opinions of Europeans about Africans are for that period certified by numerous and varied sources, the opinions of Africans are difficult to examine. Cultures of the West African coast in the fifteen and early sixteen century were illiterate. Local oral traditions do not go back – within the scope of this field of interest – to such distant centuries. There are two types of sources: Firstly, African statements written down in European texts, which require a particularly critical approach; secondly, some Africans expressed their opinions about Europeans in works of Art. These include the statues of Europeans from the area of present-day Sierra Leone (the Sapi people), and from the state of Benin (the Edo people). In this article the author examines: 1) the circumstances in which the Africans expressed their opinions (ad hoc meetings, political negotiations, trade, court ceremonies); 2) the authors (individuals or social and ethnic groups), which were attributed the judgments; 3) the content of speeches; and 4) the motives which guided the Africans. Then author compares individual cases, analyses the common characteristics and the distinct features of judgments and opinions known to us, and discusses the possibility of identification of general traits of Africans’ opinions about Europeans.
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Njoku, Johnston, and Robert Dibie. "Cultural Perceptions of Africans in Diaspora and in Africa on Atlantic Slave Trade and Reparations." African and Asian Studies 4, no. 3 (2005): 403–26. http://dx.doi.org/10.1163/156920905774270457.
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Abstract This study examines the cultural perceptions of Africans in Diaspora on the Atlantic slave trade and reparations. It uses a cultural centered model to analyze the perception of Africans in Diaspora about the issue of slavery and reparations. The paper also uses a survey method to explore the perceptions of African-Americans in the United States, Africans living in Europe, and Africans living in the African continent about reparations. It argues that the environmental, religious, occupational, social and political conditions that Africans in Diaspora currently live in will determine their perception of slavery and reparations. Despite this argument, the paper stresses that it is a violation of the established precedence in law that is based on the principle of unjust enrichment to not pay some reparations to the present generation of Africans. This principle stipulates that if a person, a corporation or a country profit from the criminal treatment of a group of people, such a person, corporation or country is subject to the payment of reparations on the basis of unjust enrichment. The study further attempts to explain why it has been difficult for the western industrial world to agree to pay reparations to the children of over 25,000,000 Africans who were wrenched out of Africa as slaves. The concluding section of the paper suggests different reparation methods that would help create a permanent solution that might be acceptable to all.
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Chan, Yen-Ming, Susanne Aufreiter, Stephen J. O’Keefe, and Deborah L. O’Connor. "Switching to a fibre-rich and low-fat diet increases colonic folate contents among African Americans." Applied Physiology, Nutrition, and Metabolism 44, no. 2 (February 2019): 127–32. http://dx.doi.org/10.1139/apnm-2018-0181.
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How dietary patterns impact colonic bacterial biosynthesis of vitamins and utilization by humans is poorly understood. Our aim was to investigate whether a reciprocal dietary switch between rural South Africans (traditionally high fibre, low fat) and African Americans (Western diet of low fibre, high fat) affects colonic folate synthesis. Colonic evacuants were obtained from 20 rural South Africans and 20 African Americans consuming their usual diets at baseline. For 2 weeks thereafter, rural South Africans were provided with a Western diet (protein, 27%; fat, 52%; carbohydrate, 20%; and fibre, 8 g/day) and African Americans were provided with a high fibre, low-fat diet (protein, 16%; fat, 17%; carbohydrate, 63%; and fibre, 43 g/day). Colonic evacuants were again collected. No difference between groups at baseline in the folate content of 3-h evacuants was observed. The high-fibre, low-fat diet consumed by African Americans during the intervention produced a 41% increase in mean total folate content compared with baseline values (p = 0.0037). No change was observed in rural South Africans consuming a Western diet. Mean total folate content of colonic evacuants was higher among African Americans at the end of the dietary switch (3107 ± 1811 μg) compared with rural South Africans (2157 ± 1956 μg) (p = 0.0409). In conclusion, consistent with animal studies, switching from a Western diet to one higher in fibre and lower in fat can be expected to result in greater colonic folate content. Future research should confirm that these observations are not transitory and understand the contribution of transit-time to the findings.
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Bodomo, Adams, and Eun-Sook Chabal. "Africa – Asia Relations through the Prism of Television Drama." African and Asian Studies 13, no. 4 (December 10, 2014): 504–29. http://dx.doi.org/10.1163/15692108-12341319.
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Even though many African and Asian countries share a common history of European colonialism and thus a model of economic development shaped within the aegis of center-periphery analysis, many Asian countries have been able to ride through the burden of center-periphery economics and built more successful political economies than most African countries. This state of affairs has often led many African analysts to point to Asian success stories like China and South Korea for comparative analysis and often see these Asian countries as models of socio-economic and socio-cultural success to emulate. In particular, Africans in the Diaspora, especially Africans in China, tend to compare very frequently the socio-economic and socio-cultural conditions of their host countries with those of their source countries. This paper outlines and discusses how a group of Africans living in Hong Kong and other parts of Asia see Korea and Korean culture through the prism of Korean television dramas, which constitute a popular cultural phenomenon among Hong Kong/Asian youths. Through qualitative and quantitative survey methods, participant-observation, and questionnaire surveys, the paper reports on how African community members of Hong Kong and others think of Koreans. We show that Africans draw a lot of comparisons between Korean and African ways of conceptualizing the world.
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Commodore-Mensah, PhD, RN, Yvonne, Cheryl Dennison Himmelfarb, PhD, ANP, RN, Charles Agyemang, PhD, MPH, and Anne E. Sumner, MD. "Cardiometabolic Health in African Immigrants to the United States: A Call to Re-examine Research on African-descent Populations." Ethnicity & Disease 25, no. 3 (August 5, 2015): 373. http://dx.doi.org/10.18865/ed.25.3.373.
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<p> </p><p> In the 20th century, Africans in Sub-Saharan Africa had lower rates of cardiometabolic disease than Africans who migrated. However, in the 21st century, beyond infectious diseases, the triple epidemics of obesity, diabetes and hypertension have taken hold in Africa. Therefore, Africans are acquiring these chronic diseases at different rates and different intensity prior to migration. To ensure optimal care and health outcomes, the United States practice of grouping all African-descent populations into the “Black/ African American” category without regard to country of origin masks socioeconomic and cultural differences and needs re-evaluation. Overall, research on African-descent populations would benefit from a shift from a racial to an ethnic perspective. To demonstrate the value of disaggregating data on African-descent populations, the epidemiologic transition, social, economic, and health characteristics of African immigrants are presented. <em>Ethn Dis. </em>2015;25(3):373- 380.</p>
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Zack-Williams, Tunde, and Graham Harrison. "Africa's Future is up to Africans. Really?" Review of African Political Economy 36, no. 121 (September 2009): 311–16. http://dx.doi.org/10.1080/03056240903220654.
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Yu, Ning, Feng-Chi Chen, Satoshi Ota, Lynn B. Jorde, Pekka Pamilo, Laszlo Patthy, Michele Ramsay, Trefor Jenkins, Song-Kun Shyue, and Wen-Hsiung Li. "Larger Genetic Differences Within Africans Than Between Africans and Eurasians." Genetics 161, no. 1 (May 1, 2002): 269–74. http://dx.doi.org/10.1093/genetics/161.1.269.
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Abstract The worldwide pattern of single nucleotide polymorphism (SNP) variation is of great interest to human geneticists, population geneticists, and evolutionists, but remains incompletely understood. We studied the pattern in noncoding regions, because they are less affected by natural selection than are coding regions. Thus, it can reflect better the history of human evolution and can serve as a baseline for understanding the maintenance of SNPs in human populations. We sequenced 50 noncoding DNA segments each ∼500 bp long in 10 Africans, 10 Europeans, and 10 Asians. An analysis of the data suggests that the sampling scheme is adequate for our purpose. The average nucleotide diversity (π) for the 50 segments is only 0.061% ± 0.010% among Asians and 0.064% ± 0.011% among Europeans but almost twice as high (0.115% ± 0.016%) among Africans. The African diversity estimate is even higher than that between Africans and Eurasians (0.096% ± 0.012%). From available data for noncoding autosomal regions (total length = 47,038 bp) and X-linked regions (47,421 bp), we estimated the π-values for autosomal regions to be 0.105, 0.070, 0.069, and 0.097% for Africans, Asians, Europeans, and between Africans and Eurasians, and the corresponding values for X-linked regions to be 0.088, 0.042, 0.053, and 0.082%. Thus, Africans differ from one another slightly more than from Eurasians, and the genetic diversity in Eurasians is largely a subset of that in Africans, supporting the out of Africa model of human evolution. Clearly, one must specify the geographic origins of the individuals sampled when studying π or SNP density.
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Pillay, Anthony L. "Apartheid and Post-Apartheid Intern Clinical Psychology Training in South Africa." Psychological Reports 105, no. 3 (December 2009): 697–700. http://dx.doi.org/10.2466/pr0.105.3.697-700.
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An analysis of race and sex of clinical psychology interns was undertaken at a major training hospital complex during the Apartheid and Postapartheid periods. 7 of 87 (8.1%) interns trained in the apartheid period were Black African. Significantly more Black Africans and women were trained during the Post-apartheid period. The results were discussed within the context of South Africa's social and political transition, as well as international trends relating to sex and professional psychology.
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Vorster, HH. "The emergence of cardiovascular disease during urbanisation of Africans." Public Health Nutrition 5, no. 1a (February 2002): 239–43. http://dx.doi.org/10.1079/phn2001299.
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AbstractObjective:To review the available data on risk factors for cardiovascular disease (CVD), the influence of urbanisation of Africans on these risk factors, and to examine why stroke emerges as a higher risk than ischaemic heart disease (IHD) in the health transition of black South Africans.Design:A review of published data on mortality from and risk factors of CVD in South Africans.Setting:South Africa.Subjects:South African population groups and communities.Methods:The available data on the contribution of stroke and IHD to CVD mortality in South Africa are briefly reviewed, followed by a comparison of published data on the prevalence and/or levels of CVD risk factors in the different South African population groups. The impact of urbanisation of black South Africans on these risk factors is assessed by comparing rural and urban Africans who participated in the Transition and Health during Urbanisation of South Africans (THUSA) study.Results and conclusions: The mortality rates from CVD confirmed that stroke is a major public health problem amongst black South Africans, possibly because of an increase in hypertension, obesity, smoking habit and hyperfibrinogenaemia during various stages of urbanisation. The available data further suggest that black South Africans may be protected against IHD because of favourable serum lipid profiles (low cholesterol and high ratios of high-density lipoprotein cholesterol) and low homocysteine values. However, increases in total fat and animal protein intake of affluent black South Africans, who can afford Western diets, are associated with increases in body mass indices of men and women and in total serum cholesterol. These exposures may increase IHD risk in the future.
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Boakye, Ebenezer. "Decoupling African Traditional Religion and Culture from the Family Life of Africans: Calculated Steps in Disguise." International Journal of Multidisciplinary: Applied Business and Education Research 2, no. 3 (March 15, 2021): 202–12. http://dx.doi.org/10.11594/ijmaber.02.03.04.
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Even though African Traditional Religion and Cultural family life seem to have been detached from the indigenous Africans, with many reasons accounting for such a detach, the attempts made by the new wave of Christianity is paramount, under the cloak of salvation and better life. The paper focuses on the steps taken by Pentecostal-Charismatics in Africa to decouple African Traditional Religion and Culture from the family life of Africans in a disguised manner. The paper begins with the retrospection of African Traditional Religion as the religion with belief of the forefathers concerning the existence of the Supreme Being, divinities, Spirit beings, Ancestors, and mysterious powers, good and evil and the afterlife. It then walks readers through the encounter between Christianity and ATR and come out that Christianity from its earliest history has maintained a negative attitude toward ATR. The paper again explores that the traditional understanding of the African family system is portrayed in the common believe system and the functions of the family com-ponents. Again, the paper further unravels decoupling measures such as reaching the masses for audience, demonization of African the world of the spirit, demonization of African elders, pastors as-suming the traditional position of elders of African families are the factors that are being taken to ensure the taking away of African traditional religious and family life from Africans. The paper again discusses the adverse effects of these decoupling factors on Africans. The paper concludes that Traditional African family patterns are slowly but progressively being altered as a result of the process of the decoupling strategies.
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BERRY, SARA. "UNSETTLED ACCOUNTS: STOOL DEBTS, CHIEFTAINCY DISPUTES AND THE QUESTION OF ASANTE CONSTITUTIONALISM." Journal of African History 39, no. 1 (March 1998): 39–62. http://dx.doi.org/10.1017/s0021853797007147.
Full textAbstract:
In a recent study, Fred Cooper argues that strikes and other forms of labor protest had a clarifying effect on official thinking not only about labor policies but also about the aims and, ultimately, the viability of colonial rule. As Africans went on strike, from the Copperbelt to the docks of Mombasa and the Gold Coast Railway, to demand better wages and working conditions, colonial administrators first envisioned and then embraced the idea of an African working class and the possibility that African workers could be managed with the same kinds of labor codes and social welfare policies that obtained in Europe.Of course, the image of a working class applied only so far in Africa. Colonial officials never fully understood the way African workers lived or the place of wage employment in African society, and were dismayed when their newly acquired understanding of Africans as universal workers was challenged in the 1950s by former strike leaders who began to insist on Africans' rights to political autonomy. Nonetheless, as Cooper shows, the effects of recurrent, often highly effective, strikes were far-reaching. As officials confronted the financial and political implications of providing all Africans with social welfare benefits and economic development comparable to those of Europe, they decided it was time to abandon the imperial enterprise.