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1
Cobley, Alan Gregor. "The ‘African National Church’: Self-Determination and Political Struggle Among Black Christians in South Africa to 1948." Church History 60, no. 3 (September 1991): 356–71. http://dx.doi.org/10.2307/3167472.
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The first generations of black Christians in Southern Africa went through a painful process of critical examination and experiment as they struggled to assimilate new economic, social, and religious values. These values were presented to them mainly by white missionaries and were based largely on European models. It was as part of this dialectical process that an independent black churches movement—quickly labeled by friends and foes the “Ethiopian Movement”—had emerged at the end of the nineteenth century. The independent black churches spread and multiplied rapidly in South Africa. By 1919 there were seventy-six recognized sects; however, there were many more which were not officially recognized. A black newspaper reported in 1921 that there were “at least one thousand natives within the municipal boundary of Johannesburg who call themselves ministers, but who are unattached to any recognised chuch, and who live on the offerings of their respective flocks.” Although many members of these churches were active politically, the most pervasive influence of the movement was on the ideology of African nationalism, as the role of the church became a recurring theme in debates on the development of an African national identity.
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Gorelik, Boris. "Leo Tolstoy’s Anti-Colonial Views and Their Influence on Liberation Movements in Africa." Uchenie zapiski Instituta Afriki RAN 66, no. 1 (March 20, 2024): 6–18. http://dx.doi.org/10.31132/2412-5717-2024-66-1-6-18.
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Leo Tolstoy is one of the few Russian thinkers of the pre-Soviet era whose views influenced leaders of liberation movements in Africa. Soviet researchers explored his anti-colonial views and their perception in the African continent. Although based on extensive source material, these publications are overly ideologized. The topic is reconsidered, using previously untapped archival data, as well as publications which appeared in Russia and internationally over the past thirty years. Tolstoy’s first attempts to speak out in the press about the colonial partition of Africa date to the Italo-Ethiopian War of 1895–1896. He denounced colonial expansion as an attempt by governments to distract their people from problems at home and force them to sacrifice themselves for business and political interests of others. Tolstoy advised people in metropoles not to take part in colonial schemes, and prompted colonised peoples to defend their rights through peaceful means so that the vicious circle of violence could be broken. His anticolonial rhetoric resonated in Africa, and from the beginning of the 20th century, his ideas were accepted as a guideline. M.K. Gandhi, a future leader of the struggle for Indian independence, who spearheaded a civil-rights movement of South African Indians in the 1900s, used Tolstoy’s ideas in developing his tactics of nonviolent resistance (satyagraha). Indirectly, these ideas continued to impact the South African liberation movement thanks to Gandhi’s influence. It was not until 1961 that the African National Congress (ANC) had to form a military organisation to fight against the apartheid regime. Yet the ANC managed to achieve a non-violent transition from apartheid to non-racial democracy. The success is associated with President N.R. Mandela, who shared Tolstoy’s views on the need to abandon armed confrontation.
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Byomi, Ahmed, Sherif Zidan, Emad Sakr, Nourhan Eissa, and Yumna Elsobky. "Prevalence of Foot and Mouth disease outbreaks in Egypt and other African countries." Alexandria Journal of Veterinary Sciences 78, no. 1 (2023): 64. http://dx.doi.org/10.5455/ajvs.153493.
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Foot and mouth disease is endemic in nearly all countries of Africa. The highest prevalence of FMD was detected in Mauritius and Comoros while the lowest prevalence was reported in Mozambique, Namibia, Angola, Malawi, South Africa, Mauritania, Botswana, and Uganda. Serotype A was circulated in 11 African countries. The results showed that serotype A was more prevalent in the northern and eastern parts of Africa than in the southern and western parts. The highest prevalence of serotype A was found in Algeria, Egypt, and Tunisia, while the lowest prevalence was observed in Uganda. Co-circulation of serotype A with other serotypes has been observed in some countries, such as Egypt, Algeria, Tunisia, Libya, Sudan, Zambia, Democratic Republic of the Congo, Eritrea, Ethiopia, and Kenya. This is likely due to the illegal movement of livestock between these countries. Serotype O was the most predominant serotype in Africa. The results found that serotype O was more prevalent in the northern, eastern, and western parts of Africa than in the southern part. The highest prevalence of serotype O was recorded in Mauritius and Comoros, while the lowest prevalence was found in Eritrea, Egypt, Ethiopia, Kenya, Sudan, and Zambia. Unlike Serotype A and O, SAT1 was distributed in 6 African countries. The results revealed that serotype SAT1 was more prevalent in the eastern and southern parts of Africa than in the western and northern parts. The highest prevalence of serotype SAT1 was reported in Zimbabwe, while the lowest prevalence was in Botswana and South Africa. the study also found that the circulating serotype SAT1 was the same genetically in Zimbabwe, Tanzania, Kenya, and South Africa. This suggests that the virus is being transmitted between these countries, either through the illegal movement of livestock or through the movement of wild animals. Serotype SAT2 was widely distributed across African countries. The highest probability of infection of serotype SAT2 was found in Egypt, while the lowest probability of infection was observed in Mozambique, Angola, Namibia, Malawi, Zambia, Mauritania, Botswana, and South Africa. SAT3 serotype being the lowest circulating serotype of FMDV in Africa, it was distributed only in 3 African countries. The results stated that serotype SAT3 was only found in three African countries: Namibia, South Africa, and Zimbabwe. Based on the raster risk map, northern, eastern, and southern African countries were determined to have the highest predicted risk of FMD spatial occurrence during the study period.
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Naty, Alexander, Morie Kaneko (ed.), and Masayoshi Shigeta (ed.). "The ak’aat k’aal movement among the Aari people of south-west Ethiopia." Aethiopica 9 (September 24, 2012): 49–63. http://dx.doi.org/10.15460/aethiopica.9.1.240.
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Students of African studies have reported a variety of religious movements under the rubric of independent churches. These include the Cherubim and Seraphim, the Church of the Lord, the Church of Simon Kimbangu, the Zionist and Ethiopianist’s independent churches in southern Africa. Most of these churches emerged in those countries that were under European colonial domination. Ethiopia did not experience European colonialism. Indeed, imperial Ethiopia conquered militarily less powerful kingdoms and chiefdoms that were located to the south and south-western of the then Abyssinia. The conquest of formerly independent populations in southern Ethiopia during the late nineteenth century introduced unequal power relations between the indigenous people and the new settlers. This paper examines the evolution of a religious movement referred to as ak’aat k’aal among the Aari people of south-west Ethiopia in the context of the indigenous forms of domination. Although the movement was short-lived, it was meant to enable the Aari to cope with the social psychological stress that the serfdom system generated. The Aari were not able to practice their traditional religion because of the serfdom. Therefore, they had to abandon their religion. However, doing this without finding a substitute was incompatible with Aari religious ideology. The ak’aat k’aal was a substitute just for a short period. ATTENTION: Due to copy-right no online publication is provided.
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Houle, Robert. "Mbiya Kuzwayo's Christianity: Revival, Reformation and the Surprising Viability of Mainline Churches in South Africa." Journal of Religion in Africa 38, no. 2 (2008): 141–70. http://dx.doi.org/10.1163/157006608x289666.
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AbstractMuch of the credit for the vitality of Christianity in southern Africa has gone to the African Initiated Churches that date their birth to earlier 'Ethiopian' and 'Zionist' movements. Yet far from being compromised, as they are often portrayed, those African Christians remaining in the mission churches often played a critical role in the naturalization of the faith. In the churches of the American Zulu Mission, the largest mission body in colonial Natal, one of the most important moments in this process occurred at the end of the nineteenth century when participants in a revival, led in part by a young Zulu Christian named Mbiya Kuzwayo, employed the theology of Holiness to dramatically alter the nature of their lived Christianity and bring about an internal revolution that gave them effective control of their churches.
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Tolawak, Dinaol, and Mahendra Pal. "A review on the FMD in Ethiopia." Research in Veterinary Science and Medicine 2 (August 10, 2022): 6. http://dx.doi.org/10.25259/rvsm_4_2022.
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Foot and mouth disease (FMD) is one of the most widespread diseases of animals in the world. The disease is caused by the foot and mouth virus which is a highly infectious disease that is recorded in many species of animals and also very occasionally in humans. To create new subtypes of the virus, mutations were made in the three major surface proteins (VP1–VP3) and occurred in the tissue culture. FMD virus affects the cloven-footed domestic and wild ungulates. FMD in susceptible animals has a high morbidity rate, but a low mortality rate. The disease can be serious in young calves as fatality may reach up to 20%. Many FMD outbreaks in Africa have been caused by the movement of infected livestock. Common symptoms of the disease include fever, loss of appetite, salivation, and sudden death of young livestock. Aerosolized virus spread is the most common mode of transmission. Serological tests and nucleic acid recognition are the most common methods of confirming an unequivocal diagnosis of a disease. FMD is subject to national and international control and the measure is taken depending on whether the country is free from the disease or endemic infection. FMD is endemic and widely prevalent in all areas of the Ethiopian country. There was a significant proportion of the serotypes O, A, South Africa Territories (SAT)-2, SAT-1, and C in Addis Ababa, Amhara, Tigray, Benishangul-Gumuz, and SNNPRS, respectively. So far, a seroprevalence study in Ethiopia has indicated that the prevalence in cattle varies from 0.8% to 53.6%. FMD can be controlled with quarantine, restrictions on animal movement, isolation of infected animals, vaccination programs, properly disposing of infected carcasses, as well as other means, which are practical for Ethiopia.
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MAXWELL, DAVID. "HISTORICIZING CHRISTIAN INDEPENDENCY: THE SOUTHERN AFRICAN PENTECOSTAL MOVEMENT c. 1908–60." Journal of African History 40, no. 2 (July 1999): 243–64. http://dx.doi.org/10.1017/s002185379800735x.
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Scholarly study of Christian independency in southern Africa began with the publication of Bengt Sundkler's Bantu Prophets in 1948. A rich literature subsequently followed, much of it deploying his now classic typology of Ethiopian and Zionist Churches. Nevertheless, the historical study of independency has been limited. As one scholar has recently observed, historians have tended to focus on the Ethiopian-type churches, leaving the study of the Zionist-type to anthropologists and missiologists. The neglect of Zionist-type churches by historians meant that early studies on this form of Christianity were historically weak. Missiologists distorted the whole area of inquiry with theological concerns, at first raising the spectre of syncretistic heresy, and more recently making claims about indigenous authenticity. Anthropologists initially viewed independent churches as fascinating examples of cultural resilience. The movements were seen as sources of community, loyalty and security in the face of the atomising and anomic experience of urbanization; or as foci for ‘the process of modification and adaptation’ taking place throughout rural society. But anthropologists rarely paid attention to independency's origins. Where historians did engage with Zionist-type independency, they did so through the spectacles of nationalist historiography in order to demonstrate independency's supposed proto-nationalist character.By adopting an international and regional perspective, this article provides an account of the historical origins and early evolution of these churches. Where scholars in the past have tended to disaggregate the movement, essentializing its later racial and geographical boundaries, this paper will draw the early history of the movement together, illuminating its common origin and global character. The basic ingredients of this account have been available in the work of Walter Hollenweger, Jean Comaroff, Sundkler's later book, and more recently, studies by Jim Kiernan and David Chidester. Nevertheless, the historical implication that so-called African independent churches emerged out of the global pentecostal movement continues to be ignored.The purpose of demonstrating the origins of southern African pentecostalism is not to make the now commonplace historical and anthropological critique of authenticity, although those pursuing a theological agenda which distinguishes African Independent Churches as a separate category of Christianity would do well to pay heed to that critique. Neither is it assumed that analysis of origins explains the meaning and appeal of different southern African pentecostal movements and denominations. Rather, this paper demonstrates that pentecostalism is a global phenomenon: a collection of vital and powerful idioms about illness and healing, evil and purity which make striking resonances with peoples sharing common historical experiences of marginalization from established religion and from the values of twentieth-century industrial capitalism. At the same time pentecostalism has also exhibited a remarkable capacity to localize itself, taking on very distinct meanings in different local contexts. At the heart of this paper lies a comparative analysis of the radically different responses which the movement engendered from the South African and Southern Rhodesian states.
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Gorokhov, Stanislav. "Migrant crisis in the East Africa region." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2023): 50. http://dx.doi.org/10.31857/s086919080023788-3.
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The article examines the policy of Djibouti, Ethiopia, Kenya, Somalia, Sudan, South Sudan, Uganda and Eritrea in the context of the possibility of a coordinated response to the challenges of migrant crises. Large-scale and stable migration ties have developed between the countries that form the Intergovernmental Authority on Development (IGAD) in East Africa, and common principles of migration policy are being implemented, which indicates the formation of a unified migration system. The movement of migrants within the framework of the latter occurs along four major international routes: Horn of Africa route (between Ethiopia, Somalia, Eritrea and neighboring countries of East Africa); Eastern route (from the countries of East Africa through Djibouti, Somalia and Yemen – mainly to the oil-producing countries of the Arabian Peninsula); Southern route (through Kenya, Uganda to South Africa); Northern route (through the countries of North Africa – to Italy and Spain; another branch runs through Egypt, Israel, the Arab countries of Asia and Turkey). The main weak point of the overall policy of the IGAD countries is that not all countries in the region have ratified the full set of intra-African agreements in the field of migration. It has been established that the migration crisis in the East Africa surpasses the European one in its scale and impact on the countries of the region and can lead to negative consequences on a global scale if the world community does not use the available resources – political and financial – to solve the whole range of problems that caused the crisis.
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Mzondi, Abraham Modisa Mkhondo. "Looking Back: Theological Reflections on the Intersection between Pentecostalism and Ubuntu within the African Section of the Apostolic Faith Mission of South Africa." Religions 14, no. 10 (October 9, 2023): 1274. http://dx.doi.org/10.3390/rel14101274.
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Syncretism in the African section of South African Pentecostalism followed the emergence of the Ethiopian movement. The latter took the lead in promoting the syncretising of Christianity and African culture and practice (hereinafter referred to as Ubuntu). A similar syncretism emerged in the Christian Catholic Church in Zion in Wakkerstroom, the “black section of the Apostolic Faith Mission”, soon after the departure of Reverend Pieter Le Roux, who was appointed to lead the Apostolic Faith Mission in Johannesburg since John G. Lake was returning to the USA. This article intends to show that such syncretism did not occur in a vacuum. Rather, it was influenced by the interpretation of some portions of Scripture, the influence of John Alexander Dowie’s praxis and some dreams and visions of a leader of the Christian Catholic Church in Zion in Wakkerstroom. This form of syncretism later permeated subsequent sections of African Pentecostalism in the Apostolic Faith Mission, resulting in the emergence of two categories of African Pentecostalism in the church: namely, those who accept this phenomenon and those who abandon it. These past developments position the Apostolic Faith Mission as a prime example to use in analysing syncretism in Pentecostalism and how it could be addressed by taking cognisance of Ubuntu without committing syncretism. Hence, the following question arises: How can theological reflections on the past experiences of the black section of the Apostolic Faith Mission of South Africa contribute to promoting a biblical approach that takes cognisance of Ubuntu without committing syncretism? This article applies the Magadi research method conceptualised for practical theology to answer this question. It further demonstrates that it is possible to promote a biblical approach that embraces Ubuntu without committing syncretism.
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Price, Charles Reavis. "‘Cleave to the Black’: expressions of Ethiopianism in Jamaica." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 31–64. http://dx.doi.org/10.1163/13822373-90002528.
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Describes the development of Ethiopianism, and illustrates its ideological and thematic content and manifestations, especially focusing on Jamaica, while also referring to the US and South Africa. First, the author outlines the content of Ethiopianism, describing how it is pro-black, contests white hegemony, colonialism, poverty and oppression, looks at Africa, and points at black people's redemption. Therefore the Bible is reread, Africa (Ethiopia) the holy land, and God considered black. He discusses Ethiopianism's early origins in the slavery period, and how it could take political as well as non-political, mental forms. Author points at the 1865 Morant Bay Rebellion as the vital link in developing Ethiopianism in Jamaica, and then describes 3 groups/movements embodying the movement: the influence of the preacher Bedward and his teachings against black oppression, Marcus Garvey's teachings and activities for black progress, and the first Rastafarians between 1930 and 1938, who were in part influenced by Bedward and Garvey.
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Nelson, Erica L., Saira A. Khan, Swapna Thorve, and P. Gregg Greenough. "Modeling pastoralist movement in response to environmental variables and conflict in Somaliland: Combining agent-based modeling and geospatial data." PLOS ONE 15, no. 12 (December 30, 2020): e0244185. http://dx.doi.org/10.1371/journal.pone.0244185.
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Pastoralism is widely practiced in arid lands and is the primary means of livelihood for approximately 268 million people across Africa. Environmental, interpersonal, and transactional variables such as vegetation and water availability, conflict, ethnic tensions, and private/public land delineation influence the movements of these populations. The challenges of climate change and conflict are widely felt by nomadic pastoralists in Somalia, where resources are scarce, natural disasters are increasingly common, and protracted conflict has plagued communities for decades. Bereft of real-time data, researchers and programmatic personnel often turn to post hoc analysis to understand the interaction between climate, conflict, and migration, and design programs to address the needs of nomadic pastoralists. By designing an Agent-Based Model to simulate the movement of nomadic pastoralists based on typologically-diverse, historical data of environmental, interpersonal, and transactional variables in Somaliland and Puntland between 2008 and 2018, this study explores how pastoralists respond to changing environments. Through subsequent application of spatial analysis such as choropleth maps, kernel density mapping, and standard deviational ellipses, we characterize the resultant pastoralist population distribution in response to these variables. Outcomes demonstrate a large scale spatio-temporal trend of pastoralists migrating to the southeast of the study area with high density areas in the south of Nugaal, the northwest of Sool, and along the Ethiopian border. While minimal inter-seasonal variability is seen, multiple analyses support the consolidation of pastoralists to specifically favorable regions. Exploration of the large-scale population, climate, and conflict trends allows for cogent narratives and associative hypotheses regarding the pastoralist migration during the study period. While this model produces compelling associations between pastoralist movements and terrestrial and conflict variables, it relies heavily on assumptions and incomplete data that are not necessarily representative of realities on the ground. Given the paucity of data regarding pastoralist decision-making and migration, validation remains challenging.
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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2005): 79–90. http://dx.doi.org/10.1163/22134360-90002502.
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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.
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Homiak, John P. "Understanding a modern antique: challenges to representing Rastafari in the twenty-first century." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 1-2 (January 1, 2008): 79–90. http://dx.doi.org/10.1163/13822373-90002502.
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Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adherents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African-Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent.
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Brian J. Yates. "“Does Adwa have a Colonial Legacy? Assessing the viability of the Colonial Thesis for Understanding Late Nineteenth and Early Twentieth Century Ethiopia”." Ethiopian Journal of the Social Sciences and Humanities 17, no. 1 (March 3, 2022): 51–69. http://dx.doi.org/10.4314/ejossah.v17i1.4.
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For many, the Ethiopian victory at Adwa was an African victory over European colonialism, but some scholars have reimagined the triumph as an example of African colonialism in recent years. This view culminates in the colonial thesis. This colonial thesis casts Menilek II of Shäwa (r.1888-1913) as a colonizer of Southern groups in present-day Ethiopia and posits his state as a foreign colonial power. This view is one of the theoretical underpinnings of the present Ethiopian ethnic federalism and many ethnolinguistic nationalist movements. One of the ways that it impacts identities, as the Ethiopian scholar Maimire Mennasemay puts it, “. . . ontologizes ethnic identity and falsely represents Ethiopia as a collection of discrete, ethnic communities, brought together by ‘Amhara colonialism.’” The scholar Mahmoud Mamdani builds on this view by arguing that transforming identities (politicizing nativity) was essential in governing colonial empires. In other words, the colonial government invented settlers and natives in their territories and treated them accordingly. In essence, this essay details the identities that were produced as a result of Ethiopia’s victory at Adwa and argues that while oppression accompanied the conquest of territories North, East, West, and South of Menilek’s native Shäwan province, Menilek’s government did not produce identities to make power exclusive for one group as displayed at both the participation at the battle and in the administration that the victory preserved.
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Soressa, Temesgen. "Assessment of Nature Tourism Potential, in Rural Development in West Wollega Zone in The Case of Sayo Nole and Nole Kaba Districts, Ethiopia." IRA International Journal of Education and Multidisciplinary Studies 12, no. 1 (July 18, 2018): 1. http://dx.doi.org/10.21013/jems.v12.n1.p1.
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<p>Tourism is not just the temporary movement of people to destinations outside their normal places. Tourism includes many geographic, economic, environmental, social, cultural and political dimensions. A tourism industry has a strong relationship with those dimensions because of its dependency and impact on it, and the interests of its stakeholders (Kauffmann 2008).</p><p>As stated by Sinha (2007) the study of tourism is the study of people away from their usual habitat of the establishments which responds to the requirement of travelers and the impact of that they have on the economic physical and social well-being of their hosts. Tourism is an attractive tool for economic development, specifically in the developing world. Viewed as an export industry of three Gs -- "get them in, get their Money, and get them out" – tourism has assisted many developing countries to move away from a dependency on agriculture and manufacturing (Tooman, 1997. </p><p>Chosen forits ability to bring in needed foreign exchange earnings, income and employment, tourism has become a popular addition to economic development policies in many African, Asian, South and Central American countries. Although tourism seems to beading substantially to the economic growth of many of these regions, many developing countries are not reaping full benefits from tourism (Vaugeois, 1990).</p><p>Tourism in Ethiopia dates back to the pre-Axumite period when the first illustrated travel guides to Ethiopia can be found in the friezes of the pyramids and ancient sites of Egypt. These depicted travels to the land of Punt, which the Egyptians knew was the source of the Nile, and where they traded for gold, incense, ivory and slaves. The fourth century Persian historian Mani described the Kingdom of Axum as being one of the four great empires of the world, ranking it alongside China, Persia and Rome (World Bank, 2006). Modern tourism in Ethiopia can be said to have started with the formation of a government body to develop and control it in 1961: The Ethiopian Tourist Organization (Y.Mulualem, 2010).</p>
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Brauer-Benke, József. "Vonós hangszerek Afrikában." Afrika Tanulmányok / Hungarian Journal of African Studies 16, no. 2 (December 13, 2022): 14–40. http://dx.doi.org/10.15170/at.2022.16.2.2.
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A survey of the available historical data allows one to show that the appearance and adoption of bowed string instruments in the different cultural regions of Africa took place in different periods and owing to different influences. After this instrument category had appeared in Central Asia in the 9th century, it spread to the eastern lands of the Arab world (Mashriq) in the 10th century, and thence to the western lands of the Arab world (Maghrib) in the course of the 12th to 13th centuries. The so-called rebab fiddle type (carved of a single piece of wood and provided with a body made of a coconut shell) was modified by the peoples of West Africa so that it had a body made of the locally abundant large calabash, while the peoples of northeastern Africa adopted various relatives of the kamanja fiddle type (having a box-like body), such as the Ethiopian masenko and the Eritrean wat’a. Contrastingly, the Swahili cultural region adopted the fiddle type having a pipe-shaped body, characteristic of the Far East and Southeast Asia, from the Chinese merchants and explorers of the early 15th century, an instrument type later carried by Swahili trading caravans into Central Africa and the southern parts of East Africa. Although the southernmost portion of South Africa is home to seemingly very archaic bowed string instruments, European cultural influences have been a definite factor in this region since the mid-17th century. It is unsurprising, then, that an etymological analysis of ostensibly archaic string instruments reveals the impact of European bowed instruments through stimulus diffusion, i.e. the local adoption of the idea of a bow and its adaptation to indigenous instruments previously played with hitting the strings or rubbing them with sticks. In comparison to other instruments of West Africa, bowed instruments have barely survived modernization and, obsolete as they now are, play little role on the stages of world music. This process was exacerbated by the influence of the Islamic reform movements of the 19th century that deemed them barely tolerated or even prohibited instruments because of their associations with the pre-Islamic era; this had already gradually reduced their use in the two centuries preceding the modernization of the 20th century. The use of bowed string instruments has also declined significantly in eastern ands Africa. It is only in the North African region that bowed string instruments enjoy continuing popularity. For example, they are still used widely by the rural folk orchestras of Egypt, while in Morocco the rebab has been modernized for classical Arabic music by adopting certain parts of the European fiddle (e.g. tailpiece, bridge, fingerboard). The European fiddle was also adopted wholesale in North Africa; so that European and traditional instruments are now employed simultaneously by many Algerian orchestras. (image 22) It is remarkable that European fiddles are played in a vertical position in this context, a playing technique usual for folk fiddles; the potential playing techniques inherent in the shape of the European fiddle are thus not utilised at all.
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Chen, Chaoliang, Jing Qian, Xi Chen, Zengyun Hu, Jiayu Sun, Shujie Wei, and Kaibin Xu. "Geographic Distribution of Desert Locusts in Africa, Asia and Europe Using Multiple Sources of Remote-Sensing Data." Remote Sensing 12, no. 21 (November 2, 2020): 3593. http://dx.doi.org/10.3390/rs12213593.
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In history, every occurrence of a desert locust plague has brought a devastating blow to local agriculture. Analyses of the potential geographic distribution and migration paths of desert locusts can be used to better monitor and provide early warnings about desert locust outbreaks. By using environmental data from multiple remote-sensing data sources, we simulate the potential habitats of desert locusts in Africa, Asia and Europe in this study using a logistic regression model that was developed based on desert locust monitoring records. The logistic regression model showed high accuracy, with an average training area under the curve (AUC) value of 0.84 and a kappa coefficient of 0.75. Our analysis indicated that the temperature and leaf area index (LAI) play important roles in shaping the spatial distribution of desert locusts. A model analysis based on data for six environmental variables over the past 15 years predicted that the potential habitats of desert locust present a periodic movement pattern between 40°N and 30°S latitude. The area of the potential desert locust habitat reached a maximum in July, with a suitable area exceeding 2.77 × 107 km2 and located entirely between 0°N and 40°N in Asia-Europe and Africa. In December, the potential distribution of desert locusts reached its minimum area at 0.68 × 107 km2 and was located between 30°N and 30°S in Asia and Africa. According to the model estimates, desert locust-prone areas are distributed in northern Ethiopia, South Sudan, northwestern Kenya, the southern Arabian Peninsula, the border area between India and Pakistan, and the southern Indian Peninsula. In addition, desert locusts were predicted to migrate from east to west between these areas and in Africa between 10°N and 17°N. Countries in these areas should closely monitor desert locust populations and respond rapidly.
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Abera*, Mulugeta. "Review on Pest Des Petits Ruminants Virus and its Socioeconomic Impact in Small Ruminants." Journal of Biomedical Research & Environmental Sciences 4, no. 10 (October 2023): 1540–51. http://dx.doi.org/10.37871/jbres1828.
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Peste Des Petits Ruminants (PPR) are a highly contagious viral disease that mainly affects sheep and goats. It belongs to the genus Morbillivirus in the family Paramyxoviridae. Today, this disease is considered a cause of mortality and morbidity in many countries of the world. The disease occurs south of the Sahara Desert and north of the equator in Africa, most of the Middle East, and parts of Asia, including the Indian subcontinent. It is transmitted by aerosols during close contact between animals, mainly through sneezing and coughing. The disease is characterized by high fever, discharge from the eyes and nose, pneumonia, necrosis and gastrointestinal tract leading to foul smelling diarrhoea. Diagnosis can be made based on clinical, pathological and epizootological findings. This has significant economic implications for food security and livelihoods. Therefore, PPR is considered one of the most damaging animal diseases in Africa, the Middle East and Asia, and is also one of the priority diseases listed in the FAO-OIE Global Framework for the Progressive Control of Trans boundary Animal Diseases. Peste des Petits ruminants are common in Ethiopia due to economic losses due to reduced production, death, abortion and cost of disease control. There is no specific treatment for PPR. However, drugs that control bacterial and parasitic complications may reduce mortality. For surveillance purposes, circular vaccination and/or vaccination of high-risk populations may also be useful. Therefore, eradication of PPR is done through a combination of quarantine, movement control, cleaning and disinfection of infected areas and vaccination.
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Kiboi, Jane W., Prof Paul Katuse, and Prof Zachary Mosoti. "MACROECONOMIC DETERMINANTS OF DEMAND FOR AIR PASSENGER TRANSPORT AMONG SELECTED AIRLINES." Journal of Business and Strategic Management 2, no. 3 (July 5, 2017): 101. http://dx.doi.org/10.47941/jbsm.173.
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Purpose: The purpose of this paper was to investigate the price and non-price determinants of demand for air passenger transport among selected airlines.Methodology: The study target population was airlines across the World. The study used a sample of 10 airlines across the World. The airlines included; British Airways, Ethiopian Airways, Emirates , Qatar Airways, Turkish Airlines, South Africa Airlines, China Southern Airlines, Kenya Airways, Egypt air and Air France. Secondary data of the selected airlines was collected from the International Air Transport Association (IATA) for the period from 2005 to 2014. The data collected was analyzed using STATA software to generate descriptive, trends and inferential statistics which were used to derive conclusions and generalizations regarding the population. The panel data regression model was used to determine the relationship between study variables.Results: Based on the findings, the study concluded that both domestic and global interest rates have a negative and significant effect on demand for air passenger transport. Further, the study concluded that GDP growth (domestic), GDP growth (global) and GDP per capita have a positive and significant effect on demand for air passenger transport.Recommendations: Based on the findings, the study recommended that, at a macro level, airlines should consider adjusting their travel prices using the directional movements of the above mentioned variables as a guideline. Based on the findings, the study recommended that governments should use the study of demand drivers to forecast their capital investment plan for the improvement of the air transportation systems in their respective countries and design policies that require use of the demand drivers observed in this study for planning of aviation infrastructure expansion.
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Apanga, Paschal A., Joshua V. Garn, Zoe Sakas, and Matthew C. Freeman. "Assessing the Impact and Equity of an Integrated Rural Sanitation Approach: A Longitudinal Evaluation in 11 Sub-Saharan Africa and Asian Countries." International Journal of Environmental Research and Public Health 17, no. 5 (March 10, 2020): 1808. http://dx.doi.org/10.3390/ijerph17051808.
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Few rural sanitation programs have documented large increases in sanitation coverage or have assessed if interventions equitably increase sanitation coverage for vulnerable groups. We characterize the impact of the Sustainable Sanitation and Hygiene for All (SSH4A) approach on key program WASH (water, sanitation, and hygiene) indicators, and also assess if these increases in WASH coverage are equitably reaching vulnerable groups. The SSH4A approach was administered in 12 program areas in 11 countries, including Bhutan, Ethiopia, Ghana, Indonesia, Kenya, Mozambique, Nepal, South Sudan, Tanzania, Uganda, and Zambia. Repeated cross-sectional household surveys were administered over four rounds at annual follow-up rounds from 2014 to 2018. Surveys were conducted in an average of 21,411 households at each round of data collection. Overall, sanitation coverage increased by 53 percentage points between baseline and the final round of data collection (95% CI: 52%, 54%). We estimate that 4.8 million people gained access to basic sanitation in these areas during the project period. Most countries also demonstrated movement up the sanitation ladder, in addition to increases in handwashing stations and safe disposal of child feces. When assessing equity—if sanitation coverage levels were similar comparing vulnerable and non-vulnerable groups—we observed that increases in coverage over time were generally comparable between vulnerable groups and non-vulnerable groups. However, the increase in sanitation coverage was slightly higher for higher wealth households compared to lower wealth households. Results from this study revealed a successful model of rural sanitation service delivery. However, further work should be done to explore the specific mechanisms that led to success of the intervention.
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Kassa, Mulugeta, M. Balakrishnan, and Bezawork Afework. "Diurnal activity patterns, habitat use and foraging habits of Egyptian goose (Alopochena egyptiacus Linnaeus, 1766) in the Boyo wetland, southern Ethiopia." SINET: Ethiopian Journal of Science 44, no. 2 (December 30, 2021): 182–92. http://dx.doi.org/10.4314/sinet.v44i2.5.
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Egyptian goose (Alopochena egyptiacus) is a resident bird species in Africa South of the Sahara occurring throughout the entire Nile Valley. Despite the wide distribution, the available information on its behavioral ecology is limited in Ethiopia. A study on the activity patterns, habitat use and foraging habits of Egyptian goose was carried out in and around Boyo wetland, Ethiopia, during the dry and wet seasons. Scan sampling method was used to study the activity patterns and habitat use of Egyptian goose in grassland, mudflat and shallow water habitats of the wetland. The feeding behavior of Egyptian goose was also observed in the surrounding farmland habitats using scan sampling method. Generally, Egyptian geese spent most of their time resting (39.81%) followed by foraging (32.64%). They spent 10.43% of their time in comfort movement preening or stretching. The rest of their time was allocated for locomotion (6.63%), vigilance (5.75%), and social behavior (1.59%), and other activities (2.86%). Most of the birds were engaged in foraging activity in the morning (07:00-9:00 h) and afternoon (16:00 - 18:00 h) hours both during the wet and dry seasons. About 39% of Egyptian geese were scanned in mudflat, 31.5% in grassland, and 30.05% in shallow water habitats engaged in different activities. Most individuals used the grassland habitat for foraging during the dry (59.5%) and wet (74%) seasons, while they used shallow water and mudflat habitats for resting both during the wet and dry seasons seasons. The birds were observed foraging mainly grass during the dry (93.62%) and wet (59.52%) seasons. The Egyptian geese show diurnal activity pattern with feeding peaks in early morning and late afternoon hours as is observed in many other avian taxa. The Boyo wetland is also as an important foraging ground for this species and other birds in the area. Further ecological studies on the species and impact of human activities on the Boyo wetland should be conducted for the conservation of the avifauna.
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ROSE, EDWARD P. F. "GORDON LYALL PAVER (1913–1988) AND 42ND GEOLOGICAL SECTION, SOUTH AFRICAN ENGINEER CORPS: MILITARY GEOLOGY AND GEOPHYSICS IN WORLD WAR II SUPPORTING BRITISH ARMY OPERATIONS: PART 1, THE EAST AFRICAN CAMPAIGN 1940–1941." Earth Sciences History 43, no. 1 (May 8, 2024): 176–97. http://dx.doi.org/10.17704/1944-6187-43.1.176.
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ABSTRACT 42nd Geological Section of the South African Engineer Corps was a unique unit that supported British armed forces during World War II. It was co-founded and led for most of the war by Gordon Lyall Paver (1913–1988), one of the few ‘British’ officers serving specifically as geologists during the war to achieve the rank of major. Born in South Africa at Johannesburg and in his early years educated there at St. John's College, from 1926 Paver was educated in England, at Charterhouse School until admitted in 1931 to Pembroke College in the University of Cambridge, where he studied chemistry, geology and mineralogy. He graduated in 1934 and returned to South Africa, being appointed to the Geological Survey of South Africa as one of its first geophysicists and contributing to magnetometric and gravimetric surveys in the Transvaal region, expertise used in 1938 to 1940 to draft his thesis for a PhD degree (awarded in 1942). Although married in 1939 and briefly employed as a consultant geophysicist, in August 1940 Paver was one of the first three geoscientists to be mobilized as officers to found 42nd Geological Section, at Zonderwater near Pretoria in South Africa. After only a month's military training, at the end of September the Section and its vehicles deployed by rail and sea to a base near Nairobi in Kenya for operational service in East Africa, with ‘Acting Captain’ Paver as its Second-in-Command. Detachments from the Section were widely deployed in Kenya and later in Italian and British Somaliland (present-day Somalia) and also in Abyssinia (present-day Ethiopia) for surveys by means primarily of electrical earth resistivity but also vertical force magnetometer. These guided drilling of wells by another unit of the South African Engineer Corps to abstract potable groundwater— thereby facilitating troop concentrations and forward movements in arid or semi-arid regions during the ‘British’ Army's East African Campaign. Members of the Section also compiled geological maps of Kenya at scales of 1:1,000,000 and 1:2,000,000 and pioneered a military geological unit created within the East African Engineers that supported British forces in the region from 1941 to 1945. The Campaign drew to a victorious close during 1941 and, from the end of August, the Section was re-deployed northwards to a base near Cairo in Egypt. It continued to serve within the British Army's Middle East Command but with leadership now by Paver, promoted ‘Acting Major’ from 31 August and in December ‘mentioned in despatches’ for his earlier distinguished service in East Africa.
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Worku, Zeleke. "A socioeconomic analysis of Ethiopian migrant entrepreneurs in South Africa." Problems and Perspectives in Management 16, no. 2 (June 25, 2018): 449–56. http://dx.doi.org/10.21511/ppm.16(2).2018.40.
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The objective of study was to assess and evaluate factors that affect entrepreneurial activities carried out by formal and informal migrant entrepreneurs from Ethiopia who conduct business operations in the nine provinces of South Africa. The study was descriptive and exploratory in nature. The design of the study was descriptive and cross-sectional. Data were collected from a stratified random sample of 3,045 migrant entrepreneurs from Ethiopia who conduct business in the nine provinces of South Africa. Stratified random sampling was used for the selection of eligible entrepreneurs. The study found that about 76% of businesses operated by migrant entrepreneurs from Ethiopia were profitable, whereas the remaining 24% of businesses were not profitable. About 32% of entrepreneurs were attracted to South Africa due to better infrastructural facilities. About 25% of entrepreneurs were attracted to South Africa due to better socioeconomic conditions. About 78% of migrant entrepreneurs had conducted business in South Africa for five years or more at the time of data collection. About 34% of businesses paid tax to the South African Revenue Service (SARS) on a regular basis. About 38% of businesses employed at least one South African in their businesses. About 85% of entrepreneurs stated that they had good working relationships with members of the various local communities in South Africa.
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Dedering, Tilman. "South Africa and the Italo-Ethiopian War, 1935–6." International History Review 35, no. 5 (October 2013): 1009–30. http://dx.doi.org/10.1080/07075332.2013.817469.
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Haruna, Abdallah Imam, and A. Abdul Salam. "Rethinking Russian Foreign Policy towards Africa: Prospects and Opportunities for Cooperation in New Geopolitical Realities." European Journal of Humanities and Social Sciences 1, no. 2 (April 30, 2021): 10–20. http://dx.doi.org/10.24018/ejsocial.2021.1.2.24.
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Diplomatic ties between Africa and the Russian Federation dates back to Africa’s dark decades of collective struggle for continental decolonization and severance in relations with its European colonizers. There is a vestige of historical evidence to support the claim that Russia had contributed immensely to this struggle in the early 1950s. Historically, the Russian Revolution of 1917 set the stage for the strenuous global struggle against colonialism and imperialism. This revolution, subsequently, inspired leaders of the nationalist movements on the African continent like Kwame Nkrumah of Ghana, Nnamdi Azikiwe of Nigeria, Haile Selassie of Ethiopia, Nelson Mandela of South Africa and Kenneth Kaunda of Zambia, among others to champion the fight for the liberation of Africa. Between 1945 and 1991, international politics was in a hegemonic geopolitical tension between the Soviet Union and the United States and their respective global allies. This power struggle polarized the world into the contrasting ideologies of Capitalism and Socialism. Some African nationalists situated the crusade for self-rule within the Eastern Bloc led by the Soviet Union. The collapse of the USSR on 26 December 1991 and the fall of the Berlin wall on 9 November 1989 heralded a new era in global politics. This paper is on the assumption that three decades into the demise of the Soviet Union, it is now time to reflect on the influence of Russia in international politics, with particular focus on Moscow’s foreign policy towards Sub-Saharan Africa. This rethinking is crucial because of the criticism that Russia’s renewed interest in Africa is a grand strategy to dominate affairs of the continent, rather than a search for new opportunities for economic cooperation and geopolitical alliances.
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Omar, A. Rashied. "Interreligious Solidarity in South Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (December 21, 2023): 253–74. http://dx.doi.org/10.1558/isit.26884.
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South Africa has a unique and vibrant interreligious solidarity movement. During the late 1980s and early 1990s, the interreligious movement played a significant role in the anti-apartheid struggle via the South African Chapter of the World Conference of Religions for Peace. Since the onset of a non-racial and democratic dispensation in 1994, the interreligious movement forms an integral part of South Africa’s burgeoning civil society, attempting to hold the post-apartheid government accountable for its political and moral mandate. This article explores the development of South Africa’s interreligious movement with special reference to the role of the Muslim community. It argues that, relative to its small size, the local Muslim community has played a disproportionate role in shaping the history and trajectory of the South African interreligious solidarity movement during the anti-apartheid struggle (1948–1994) and in the contemporary democratic period (1994–2023).
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Hayes, Stephen. "Orthodox Ecclesiology in Africa: A Study of the ‘Ethiopian’ Churches of South Africa." International journal for the Study of the Christian Church 8, no. 4 (November 2008): 337–54. http://dx.doi.org/10.1080/14742250802369905.
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Betru, Bisrat, and Uchenna Kelechi Ogbonna. "Accessibility Evaluation on Ethiopian and South African Airlines Website and Mobile Applications." International journal of Web & Semantic Technology 13, no. 4 (October 31, 2022): 1–17. http://dx.doi.org/10.5121/ijwest.2022.13401.
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Air transport is one of the major transportation modes in Africa. It has been showing a growth due to significant increase of tourist flights and intercontinental flights. Ethiopian Airlines and South African Airlines are the leading airlines in Africa in terms of working capacity and annual profit. Both Ethiopian and South African Airlines have a website that lets their customers search and book a flight. They also have a mobile application for both android and iOS platforms. The airline industry in Africa is facing market competition from different airlines outside the continent. The competition is getting intense due to the usage of different technological artifacts in the air transport infrastructure by competitors. The development of an accessible and usable website and mobile application for flight booking and related services can help African airlines to compete well. This paper is about evaluating the accessibility of Ethiopian and South African airlines’ websites and mobile applications using manual and automatic accessibility evaluation techniques. As per the evaluation result, both airlines shall work hard to inclusively design their interactive online reservation systems. To do so, they need to consider the seven principles of Universal Design whenever they enhance their interactive systems.
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Akanle, Olayinka, Abebe Ejigu Alemu, and Jimi O. Adesina. "The existentialities of Ethiopian and Nigerian migrants in South Africa." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 11, no. 2 (July 2, 2016): 139–58. http://dx.doi.org/10.1080/18186874.2016.1249134.
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Worku, Zeleke. "A socioeconomic analysis of Ethiopian migrant entrepreneurs in South Africa." Problems and Perspectives in Management 16, no. 2 (June 25, 2018): 449–56. http://dx.doi.org/10.21511/imfi.13(3-1).2016.40.
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Pillay, Gerald J. "The Bethesda movement in South Africa." Religion Today 6, no. 2 (January 1991): 8–10. http://dx.doi.org/10.1080/13537909108580645.
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von Holdt, Karl, and Prishani Naidoo. "Mapping movement landscapes in South Africa." Globalizations 16, no. 2 (June 22, 2018): 170–85. http://dx.doi.org/10.1080/14747731.2018.1479019.
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Buhlungu, Sakhela. "South Africa." Work and Occupations 36, no. 2 (March 12, 2009): 145–61. http://dx.doi.org/10.1177/0730888409333753.
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This article explores the ways in which a form of intellectual engagement has gone beyond merely studying society and sought to influence processes of change by engaging with actors outside disciplinary scholarship and the academy. In South Africa, the broad subdiscipline of labor studies provides probably the best illustration of this engagement, which Burawoy has termed public sociology. The article traces the emergence and growth of public sociology, initially from the position of relative privilege in the ivory tower and later to more direct forms of engagement with the new publics that emerged in the antiapartheid struggle. The discussion explains why the labor movement became the focal point of public sociology in South Africa. Finally, the article argues that the advent of democracy led to a growing assertiveness among the antiapartheid movements, including labor. Not only did this alter the terms on which public sociology was undertaken, it also resulted in a decline of public sociology inherited from the antiapartheid struggle.
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Biström, Olof, and Anders N. Nilsson. "Taxonomic revision of the Ethiopian genus Canthyporus (Coleoptera Dytiscidae)." Memorie della Società Entomologica Italiana 85, no. 1 (June 30, 2006): 209. http://dx.doi.org/10.4081/memoriesei.2006.209.
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The genus <em>Canthyporus</em> Zimmermann, 1919, is revised. A total of 35 species are recognized, all of them distributed within the Ethiopian Region, and with a centre of diversity in the South African Western Cape province. Descriptions of all species are given together with illustrations of habitus and male and female genitalia. A key to species (males), distribution maps, and ecological information are provided. Four new species are described from South Africa: <em>Canthyporus aenigmaticus</em> n.sp., <em>C</em>. <em>nimius</em> n.sp., <em>C. turneri</em> n.sp., and <em>C. wewalkai</em> n.sp. The species <em>C. congener</em> Omer-Cooper, 1956, is regarded as valid and not as a junior synonym of<em> C. canthydroides</em> (Régimbart, 1895). Lectotypes are designated for the following ten names:<em> C. alvei</em> Omer-Cooper, 1965, <em>C. consuetus </em>Omer-Cooper, 1965, <em>C. latus</em> Omer-Cooper, 1965, <em>C. lowryi </em>Omer-Cooper, 1965, <em>C. nebulosus</em> Omer-Cooper, 1965, <em>C. similator</em> Zimmermann, 1923, <em>C. simulator</em> Guignot, 1959, <em>C. testaceus</em> Zimmermann, 1923, <em>Hydroporus collaris</em> Boheman, 1848, and <em>Hydroporus hottentottus</em> Gemminger & Harold, 1868. A parsimony analysis based on 32 morphological characters found 28 shortest trees. Monophyly of the genus <em>Canthyporus</em> is supported mainly by the presence of an anterior ligula on the ventral side of the elytron. Four species groups are recognized within the genus: (1) <em>canthydroides</em> group, including ten species in Namibia and South Africa; (2) <em>exilis</em> group, including four species in Lesotho and South Africa; (3) <em>hottentottus</em> group, including 18 species from the Democratic Republic of the Congo, Ethiopia, Kenya, Lesotho, Madagascar, South Africa, Swaziland, Tanzania, and Zimbabwe; and (4) <em>lateralis</em> group, including three species from South Africa.
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Dhupelia-Mesthrie, Uma. "South Africa to India." Matatu 52, no. 1 (November 22, 2021): 70–100. http://dx.doi.org/10.1163/18757421-05201011.
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Abstract This article focuses on the repatriation of Indians from South Africa, first under indentured labour contracts, and then under modified schemes between 1914 and 1975 applicable to all Indians. While the historiography of Indian South Africans prioritises movement of Indians to South Africa, this article is about reverse movement to India. It analyses narratives of repatriation that emerge from official sources in India and South Africa such as statistics, reports of officials in India, petitions and letters from repatriates and observations of public figures. It then shifts focus to a Cape-based immigration archive that focuses on Cape Town repatriates, thus drawing Cape Town more closely into the scholarly field of Indian Ocean mobilities but also firmly into the historiography of Indian South Africans, hitherto predominantly focussed on the former provinces, Natal and the Transvaal. By bringing Cape Town repatriates into the fuller story, an alternative narrative to the dominant one of coercion and suffering is offered.
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Makino, Kumiko. "The Black Consciousness Movement in South Africa." Journal of African Studies 1997, no. 50 (1997): 3–18. http://dx.doi.org/10.11619/africa1964.1997.3.
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Hirschmann, David. "The Black Consciousness Movement in South Africa." Journal of Modern African Studies 28, no. 1 (March 1990): 1–22. http://dx.doi.org/10.1017/s0022278x00054203.
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Black politics in South Africa changed dramatically after 1976. It spread far and fast, with black organisations multiplying at all kinds of levels. The African National Congress (A.N.C.) returned and the United Democratic Front (U.D.F.) emerged. The trade unions strengthened considerably and black youths demonstrated their power. Ideologies changed and evolved. Yet at the same time as the movement broadened and deepened its hold on black people, internal divisions grew more intense. Organisational, ideological, and strategic differences became more bitter, and leaders continued to accuse each other of betraying the struggle.
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Kenny, Bridget. "The South African labour movement." Tempo Social 32, no. 1 (April 15, 2020): 119–36. http://dx.doi.org/10.11606/0103-2070.ts.2020.166288.
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This paper reviews the state of the South African labour movement. It discusses trade unions within the context of national political dynamics, including the Tripartite Alliance and neoliberalism, as well as growing precarianization of work within South Africa. It examines splits within the major federation and explores debates around union renewal and new worker organizations. It argues that the political terrain is fragmented and shifting, but workers’ collective labour politics abides.
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Vas, Zoltán. "New species and records of Afrotropical Campoletis Förster, 1869 (Hymenoptera: Ichneumonidae: Campopleginae)." Annales Musei historico-naturalis hungarici 113 (2021): 39–49. http://dx.doi.org/10.53019/annlsmushistnathung.2021.113.39.
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In this paper two new species of Campoletis Förster, 1869 (Ichneumonidae: Campopleginae) are described from Kenya: Campoletis clepsydra sp. n. and Campoletis kangalogba sp. n. Additionally, Campoletis cinctula (Holmgren, 1868), a species known only from South Africa so far, is first reported from Ethiopia, and further Ethiopian and South African records of Campoletis pedunculata (Enderlein, 1914) are given. With four figures.
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Lemon, Jennifer. "Reflections on the Women's Movement in South Africa." Safundi 2, no. 3 (July 2001): 1–14. http://dx.doi.org/10.1080/17533170100402304.
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von Holdt, Karl. "Social Movement Unionism: the Case of South Africa." Work, Employment and Society 16, no. 2 (June 2002): 283–304. http://dx.doi.org/10.1177/095001702400426848.
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Walshe, Peter. "South Africa: Prophetic Christianity and the Liberation Movement." Journal of Modern African Studies 29, no. 1 (March 1991): 27–60. http://dx.doi.org/10.1017/s0022278x00020735.
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The struggle against racial discrimination in South Africa, as many have argued, is theological as well as political. This is so, in the words of Ben Marais, because ‘Apartheid erodes the very basis of humanity’. It is also because the great majority of South Africans have some Christian identity and church affiliation, yet their faith commitments are heavily conditioned by class interests and particular ideologies. Consequently, prophetic Christianity, in relating biblical values to the analysis of society and the search for justice, has divided Christian communities by confronting the established churches as well as the state.
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Russell, Michelle. "South Africa and the U.S. Anti-Apartheid Movement." Black Scholar 16, no. 6 (November 1985): 1. http://dx.doi.org/10.1080/00064246.1985.11414366.
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Abbasi, Azhar Mahmood, Abid Hussain Abbasi, and Salma Rahim. "The Dynamics and Drivers of the Creation of New Federating Units: A Global Perspective." Global Political Review V, no. II (June 30, 2020): 106–12. http://dx.doi.org/10.31703/gpr.2020(v-ii).11.
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Cultural diversity has been the moving spirit behind identity politics which characterizes the multi-ethnic states. The socio-economic and political marginalization engenders sub-nationalism underpinned by the ethnolinguistic plurality of that society. Many countries, notably India, Afghanistan, Ethiopia, Switzerland, the Philippines and South Africa, have had to face subnationalist movements. To eliminate the sense of alienation and deprivation, a number of the countries took a corrective measure based on the reconfiguration of federating units along ethnic lines. Ethnic multiplicity has to be managed by the promotion of unity through diversity. This academic endeavour seeks to analyze the dynamics and drivers of the creation of new federating units by different countries across the globe.
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Hibbert, Liesel, and Sinfree Makoni. "The Plain English Campaign and South Africa." English Today 13, no. 2 (April 1997): 3–9. http://dx.doi.org/10.1017/s0266078400009548.
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Botha, Sven. "South Africa-Sweden Relations." Thinker 95, no. 2 (June 5, 2023): 98–108. http://dx.doi.org/10.36615/the_thinker.v95i2.2527.
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Sweden’s support for the Anti-Apartheid Movement is well documented and has prompted some observers to comment that both states share a “special relationship.” And while some aspects of South Africa-Sweden Post-Apartheid Relations have been interrogated by scholars and covered in the media, a more generic and comprehensive account of South Africa-Sweden Post-Apartheid Relations, as provided in this article and this special issue as a whole, is missing. Using an analytical framework, of the author’s own design, that incorporates social, economic, and political indicators, this paper provides an appraisal of South Africa-Sweden Relations while simultaneously offering a conclusion to the special issue on South Africa-Sweden Relations. This paper argues that the aforementioned framework is necessary to glean a more comprehensive understanding of bilateral relations that the two states share. Furthermore, the rudimentary understanding of South Africa-Sweden Relation provides the foundation for increased research on South Africa-Sweden Relations and Africa-Nordic Relations more broadly.
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Kepple, Daniel, Colby T. Ford, Jonathan Williams, Beka Abagero, Shaoyu Li, Jean Popovici, Delenasaw Yewhalaw, and Eugenia Lo. "Comparative transcriptomics reveal differential gene expression among Plasmodium vivax geographical isolates and implications on erythrocyte invasion mechanisms." PLOS Neglected Tropical Diseases 18, no. 1 (January 29, 2024): e0011926. http://dx.doi.org/10.1371/journal.pntd.0011926.
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The documentation of Plasmodium vivax malaria across Africa especially in regions where Duffy negatives are dominant suggests possibly alternative erythrocyte invasion mechanisms. While the transcriptomes of the Southeast Asian and South American P. vivax are well documented, the gene expression profile of P. vivax in Africa is unclear. In this study, we examined the expression of 4,404 gene transcripts belong to 12 functional groups and 43 erythrocyte binding gene candidates in Ethiopian isolates and compared them with the Cambodian and Brazilian P. vivax transcriptomes. Overall, there were 10–26% differences in the gene expression profile amongst geographical isolates, with the Ethiopian and Cambodian P. vivax being most similar. Majority of the gene transcripts involved in protein transportation, housekeeping, and host interaction were highly transcribed in the Ethiopian isolates. Members of the reticulocyte binding protein PvRBP2a and PvRBP3 expressed six-fold higher than Duffy binding protein PvDBP1 and 60-fold higher than PvEBP/DBP2 in the Ethiopian isolates. Other genes including PvMSP3.8, PvMSP3.9, PvTRAG2, PvTRAG14, and PvTRAG22 also showed relatively high expression. Differential expression patterns were observed among geographical isolates, e.g., PvDBP1 and PvEBP/DBP2 were highly expressed in the Cambodian but not the Brazilian and Ethiopian isolates, whereas PvRBP2a and PvRBP2b showed higher expression in the Ethiopian and Cambodian than the Brazilian isolates. Compared to Pvs25, gametocyte genes including PvAP2-G, PvGAP (female gametocytes), and Pvs47 (male gametocytes) were highly expressed across geographical samples.
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Suarez, Rafael. "The U.S. in South Africa." Worldview 28, no. 5 (May 1985): 9–11. http://dx.doi.org/10.1017/s0084255900046179.
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Chief Gatsha Buthelezi, in conflict with both the current South African Government and supporters of violent revolutionary action, is said to offer a nonviolent, multiracial, and liberal-democratic approach to the struggle against apartheid. The controversial Zulu chief, chief minister of the tribal “homeland” of KwaZulu, and leader of the (legal) Inkatha movement in South Africa, was interviewed on February 18 at Occidental College, Los Angeles, during a ten-day tour of the United States. Rafael Suarez, Jr., is a Los Angeles-based correspondent for Cable News Network, through whose courtesy this interview has been made available to Worldview.
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Luescher, Thierry M. "Frantz Fanon and the #MustFall Movements in South Africa." International Higher Education, no. 85 (March 14, 2016): 22–24. http://dx.doi.org/10.6017/ihe.2016.85.9244.
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What started in early 2015 as a series of protests at the University of Cape Town against the statue of Cecil John Rhodes expanded by the end of the year into a nationwide student movement under the label #FeesMustFall. This article analyzes the development and characteristics of the movement as a networked student movement along with its ideological inspiration in the work of Frantz Fanon.
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Mekonnen, Yibeltal, Charlotte Hanlon, Solomon Emyu, Ruth Vania Cornick, Lara Fairall, Daniel Gebremichael, Telahun Teka, et al. "Using a mentorship model to localise the Practical Approach to Care Kit (PACK): from South Africa to Ethiopia." BMJ Global Health 3, Suppl 5 (November 2018): e001108. http://dx.doi.org/10.1136/bmjgh-2018-001108.
Full textAbstract:
The Federal Ministry of Health, Ethiopia, recognised the potential of the Practical Approach to Care Kit (PACK) programme to promote integrated, comprehensive and evidence-informed primary care as a means to achieving universal health coverage. Localisation of the PACK guide to become the ‘Ethiopian Primary Health Care Clinical Guidelines’ (PHCG) was spearheaded by a core team of Ethiopian policy and technical experts, mentored by the Knowledge Translation Unit, University of Cape Town. A research collaboration, ASSET (heAlth Systems StrEngThening in sub-Saharan Africa), has brought together policy-makers from the Ministry of Health and health systems researchers from Ethiopia (Addis Ababa University) and overseas partners for the PACK localisation process, and will develop, implement and evaluate health systems strengthening interventions needed for a successful scale-up of the Ethiopian PHCG. Localisation of PACK for Ethiopia included expanding the guide to include a wider range of infectious diseases and an expanded age range (from 5 to 15 years). Early feedback from front-line primary healthcare (PHC) workers is positive: the guide gives them greater confidence and is easy to understand and use. A training cascade has been initiated, with a view to implementing in 400 PHC facilities in phase 1, followed by scale-up to all 3724 health centres in Ethiopia during 2019. Monitoring and evaluation of the Ministry of Health implementation at scale will be complemented by indepth evaluation by ASSET in demonstration districts. Anticipated challenges include availability of essential medications and laboratory investigations and the need for additional training and supervisory support to deliver care for non-communicable diseases and mental health. The strong leadership from the Ministry of Health of Ethiopia combined with a productive collaboration with health systems research partners can help to ensure that Ethiopian PHCG achieves standardisation of clinical practice at the primary care level and quality healthcare for all.