Journal articles on the topic 'Ewe (African people)'

There are no unethical people on earth, and indigenous Africans are no exception. Ethics is a people 's way of life whether good or bad. In this paper, a reflection is done on the indigenous African ethical values with the Akan and Ewe as reference points. The paper then goes on to discuss the foundation for the two societies ’ ethical behaviours. The paper discusses the principles behind their ethical making process, the ethical making process itself and their ethical values. The paper concludes that the two societies, Akan and Ewe, have developed an ethical system that has helped to sustain their societies.

ABSTRACTThe idea that mission Christianity played a pivotal role in the creation of modern African ethnic identities has become paradigmatic. Yet, the actual cultural and social processes that facilitated the widespread reception of specific ethnic identities have been under-researched. Suggesting that historians have overemphasised the role of Christian schooling and theology in ethnic identity formation, this article examines how the Anlo people of south-eastern Ghana came, over the twentieth century, to recognise themselves as part of the larger Ewe ethnic group. Although Christian missionaries were the first to conceive of ‘Ewe’ as a broad ethnic identity, a corpus of non-Christian ritual practices pioneered by inland Ewe slave women were crucial to many Anlos' embrace of Eweness.

AbstractFocusing on the mid-nineteenth-century encounters between missionaries from the Norddeutsche Missionsgesellschaft (NMG) and the Ewe, this essay shows that the NMG employed a romanticist, Herderian notion of culture and nationhood to establish order and impose power, and sought to prevent Ewe converts from adopting Western influences in their own way. Through an analysis of the NMG's attitude to language and the nation, its linguistic and ethnographic studies, which were devoted to turning 'scattered Ewe tribes' into one 'people', and the education of Ewe mission workers in Westheim (Germany), it is argued that, rather than denying African converts their 'own culture', attempts were made to lock them up in it. Missionary cultural politics, the essay argues, thrived on a paradoxical coexistence of appeals made to both the new notion of the nation as a marker of 'civilisation' and an 'authentic' state of being. Thus, the NMG used the notion of the nation as a means to exert power, to assert the superiority of the West and to control converts' exposure to foreign ideas.

In this paper I explicate polyrhythm in the context of traditional West African music, framing it within a more general theory of polyrhythm and polymeter, then compare three approaches for the visual representation of both. In contrast to their analytical separation in Western theory and practice, traditional West African music features integral connections among all the expressive arts (music, poetry, dance, and drama), and the unity of rhythm and melody (what Nzewi calls “melo-rhythm”). Focusing on the Ewe people of south-eastern Ghana, I introduce the multi-art performance type called Agbekor, highlighting its poly-melo-rhythms, and representing them in three notational systems: the well-known but culturally biased Western notation; a more neutral tabular notation, widely used in ethnomusicology but more limited in its representation of structure; and a context-free recursive grammar of my own devising, which concisely summarizes structure, at the possible cost of readability. Examples are presented, and the strengths and drawbacks of each system are assessed. While undoubtedly useful, visual representations cannot replace audio-visual recordings, much less the experience of participation in a live performance.

The Gulf of Guinea, home to numerous ethnic nationalities, stretches from the Republic of Senegal in the west to Nigeria in the east. There have been population movements and socio-economic interactions within and across the coastal belt over the past millennium. In response to their environment, the people have been engaged in fishing, salt-making, commerce and boat making. Fishing, the pivot of their economy, has taken the leading fishing groups – the Fante and Ewe (Keta) of the Republic of Ghana, and the Izon (Ijaw), Itsekiri and Ilaje of Nigeria – all over the entire West African coastline, where they have established many settlements.

The brilliant and erudite scholar and public intellectual of the state, genocide and ‘wars in Africa in the post-1966 epoch, beginning with the Igbo genocide, 29 May 1966 to 12 January 1970’, which he aptly designated as ‘the foundational and most gruesome genocide of post (European) conquest Africa’, Herbert Ekwe-Ekwe, who passed in 17 October 2019, was one of the select slate of scholars who were invited to contribute to this Special Issue of the journal. Characteristic of him and his dedication to the seriousness of purpose in scholarship, he was the first to complete and submit his contributed piece, which appears here in the Special Issue under the title, ‘Africans had no business fighting in either the 1914–1918 war or the 1939–1945 war’. That was a mere 4 months prior to his passing. This is a deserving tribute to him that captures his scholarship in all of its essence and complexity – Ekwe-Ekwe wrote more than 15 insightful books and published numerous articles in top-ranked academic journals and general interest publications in both the English and Portuguese languages, all of which are well-received in the communities of scholars and lay people. Rethinking Africa is the ‘forward looking blog’ that he founded and ‘dedicated to the exchange of innovative thinking on issues affecting the advancement of African peoples wherever they are’. It is indeed a medium that he used to provide ‘rigorous and insightful analyses on the issues affecting Africans and their vision of the world’. He was until his transition a ‘visiting professor in graduate programme of constitutional law at Universidade de Fortaleza, Brazil’.

AbstractThe rise of the Pentecostal/Charismatic movement in African countries like Ghana has inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the 'healing and deliverance' ministry. One of its main aims is to help people deal with inherited guilt through rituals for healing the past. The worldview of mystical causality that underlies a system of shrine slavery among the Ewe of Ghana called Trokosi, offer one example from traditional religions, of how such traditional institutions may stigmatise victims and generations after them, sometimes perpetually. Vestiges of such stigmatisation still remain even in places where shrine slavery has been abolished by law. In keeping with the prophetic declaration by Ezekiel that the sins of the fathers shall no more be visited on their children (Ezekiel 18), the Pentecostal/Charismatic ministry of 'healing and deliverance' provides a Christian ritual context in which the enslaving effects of generational curses resulting from the sins of one's ancestry may be broken. Pentecostals believe that it is through the 'deliverance' that the born again Christian may experience fullness of life in Christ.

Abstract: Wool from the Massina sheep was used to create a dozen or so kinds of textiles patterned by extra (supplementary) weft and tapestry weave in the Niger Bend region. This constellation makes the region the foremost center of technical and visual diversity in West African treadle-loom weaving traditions. Two major categories of wool textiles can be identified: kaasa and arkilla , both heavy covers of different sizes. Whereas the visual appearance of kaasas changed greatly over the twentieth century, that of the ceremonial marriage covers, arkilla, stayed the same. A third category, with wool ornamentation on a cotton ground, was woven in the northeastern part of Burkina Faso. The history of these woolen textiles is intimately linked to the social system of the Fulani people who own the sheep. Highly specialized male weavers called maabuuɓe, who form a kind of “caste,” made the kaasas and arkillas. The wool-cotton covers were made by weavers of enslaved status. The abolishment of slavery by the French in their West African territories in 1905 had profound consequences. A generation or more later, weaving traditions started to change in the Niger Bend: formerly enslaved weavers versed in traditional techniques started their own weaving businesses supported by women who bought industrial threads. New cover types came into being, with new combinations of colors and patterns, which were woven in the same techniques as with handspun wool. This is how extra-weft patterns and tapestry weave were slowly introduced to the huge region to the east, stretching from the eastern part of the Niger Bend to Lake Chad, and also how the rich Zarma weaving of the Republic of Niger came into being and Hausa weavers in Nigeria “discovered” tapestry weaving. Another, albeit much older, line of influence goes straight into Ewe weaving of Togo and Ghana. For several hundred years, these so-called wool covers were traded to the Akan kingdoms of southern Ghana and Côte d’Ivoire, 1000 kilometers to the south, where they were called nsaa : there, they were reused and attained great ritual significance. This article seeks to correlate loom and weaving technologies with terminology to better reveal this diffusion of pattern weaving throughout important parts of West Africa. As most weaving was originally done with cotton—but mostly without extra weft—the tradition of wool weaving might shed new light on ornamentation in other West African weaving traditions.

The term “Mina,” when encountered as an ethnic designation of enslaved Africans in the Americas in the seventeenth to nineteenth centuries, has commonly been interpreted as referring to persons brought from the area of the “Gold Coast” (“Costa da Mina” in Portuguese usage), corresponding roughly to modern Ghana, who are further commonly presumed to have been mainly speakers of the Akan languages (Fante, Twi, etc.) dominant on that section of the coast and its immediate hinterland. In a recently published paper, however, Gwendolyn Hall has questioned this conventional interpretation, and suggested instead that most of those called “Mina” in the Americas were actually from the “Slave Coast” to the east (modern southeastern Ghana, Togo, and Bénin), and hence speakers of the languages nowadays generally termed “Gbe” (though formerly more commonly “Ewe”), including Ewe, Adja, and Fon. Given the numerical strength of the “Mina” presence in the Americas, as Hall rightly notes, this revision would substantially alter our understanding of ethnic formation in the Americas.In further discussion of these issues, this paper considers in greater detail than was possible in Hall's treatment: first, the application of the name “Mina” in European usage on the West African coast itself, and second, the range of meanings attached to it in the Americas. This separation of African and American data, it should be stressed, is adopted only for convenience of exposition, since it is very likely that ethnic terminology on the two sides of the Atlantic in fact evolved in a process of mutual interaction. In particular, the settlement of large numbers of returned exslaves from Brazil on the Slave Coast from the 1830s onwards very probably fed Brazilian usage back into west Africa, as I have argued earlier with respect to the use of the name “Nago” as a generic term for the Yoruba-speaking peoples.

Disposal of obsolete computers (DOC) in higher institutions in Africa poses a major environmental problem to many African people. The question of how to dispose obsolete computers and computer technologies in a safe manner has become a cause of concern to many African people, especially when toxic emissions pollute the air, water, and soil posing a serious health and environmental hazard to the community. This study investigates the methods of disposing and recycling of obsolete computers, and its environmental effect on plants and animals in Africa. A case study approach is used. Participants were selected from three African countries Ghana, Nigeria and South Africa based on their historical background in Africa regarding e-waste. Semi-structured, open ended interview questions were used to gather evidence from the participants regarding how obsolete computers are disposed from their institutions and the possible effect of the disposed computers on the environment. The interviews were recorded, transcribed and coded. The findings revel that the most common method of disposing obsolete computers is through dumping, dismantling of parts for resale by children and open field burning of unwanted parts. This burning process produces toxic material which is associated with high health risks. Based on the findings, a proposed Disposal of Obsolete Computers Framework (DOCF) was developed to guide higher institutions in Africa to opt for appropriate methods of disposing computers. The framework will not only assist higher institution in selecting a better option of disposing obsolete computers, but also will improve the hazardous environmental conditions which animals and plants find themselves

Este trabalho parte do universo do povo zulu, da região de KwaZulu-Natal (áfrica do Sul), para analisar o ensino de história, as polá­ticas de memórias e as desigualdades sociais presentes nas terras sul-africanas durante o Apartheid. Nesse sentido, a análise, que toma os anos de 1948 a 1994 como recorte temporal, utiliza como fontes a coleção de livros didáticos History for Today, imagens e jornais levantados no arquivo sul-africano Alan Paton Center e na biblioteca pública de Pietermaritzburg. Tais fontes foram produzidas e utilizadas no perá­odo do Apartheid (1948-1994). Procura-se ainda investigar quais eram as polá­ticas educacionais presentes na áfrica do Sul durante aquele regime. O intuito é identificar nos livros didáticos e nas polá­ticas educacionais os modos como a/as identidade(s) zulus foram construá­das, pensadas e dadas a ler, além de problematizar os modos de ver da sociedade sul-africana no que se refere á população zulu no perá­odo em questão.Palavras-chave: Zulu. áfrica do Sul. Ensino de História.SEGREGATION TIMES (1948-94): Teaching history, memory politics and social inequalities in the universe of the Zulu peopleAbstract: This article will examine the assemblage of the Zulu people, from the KwaZulu-Natal region (South Africa), with the intention to analyze the history teaching, memory politics and social inequalities present in the South African lands during the period of Apartheid. The analysis, which pertains to the years 1948 to 1994, uses as its sources, the History for Today collection of textbooks, images and newspapers from the South African archives Alan Paton Center and the Pietermaritzburg public library. These sources were produced and utilized in the Apartheid period (1948-1994). It also seeks to investigate which educational policies were present in South Africa during that regime. The aim is to identify in textbooks and educational policies the ways in which Zulus identity (s) were formulated, conceptualized and construed, as well as problematizing South African society's views on the Zulu population in the period in question.Keywords: Zulu. South Africa. Teaching History. TIEMPOS DE SEGREGACIÓN (1948-94): enseñanza de historia, polá­ticas de memorias y desigualdades sociales en el universo del pueblo zulúResumen: Este trabajo parte del universo del pueblo zulú, de la región de KwaZulu-Natal (áfrica del Sur), para analizar la enseñanza de la historia, las polá­ticas de memorias y las desigualdades sociales presentes en las tierras sudafricanas durante el Apartheid. En ese sentido, el análisis, que toma los años de 1948 a 1994 como recorte temporal, utiliza como fuentes la colección de libros didácticos History for Today, imágenes y periódicos levantados en el archivo sudafricano Alan Paton Center y en la biblioteca pública de Pietermaritzburg. Estas fuentes fueron producidas y utilizadas en el perá­odo del Apartheid (1948-1994). También busca investigar cuáles eran las polá­ticas educativas presentes en Sudáfrica durante ese régimen. La intención es identificar en los libros didácticos y en las polá­ticas educativas los modos como la/las identidad(es) zulús fueron construidas, pensadas y dadas a leer, además de problematizar los modos de ver de la sociedad sudafricana en lo que se refiere a la población zulú en el perá­odo en cuestión.Palabras clave: Zulú. áfrica del Sur. Enseñanza de Historia.

This article shows how indigenous knowledge systems and everyday experiences can be used to scaffold theoretical and analytical frameworks as well as to teach aspects of research processes and procedures in a non-intimidating way. We use everyday African experiences and proverbs to show that production of new knowledge does not have to be in English and associated exogenous culture; rather it will be more expedient and have lifelong impact on students if expressed in familiar language practices and knowledge systems. Eurocentric-based epistemologies and knowledge systems will only have profound meaning in Africa if framed in and expressed through local indigenous knowledge systems. We conclude that there is need for research protocols and theoretical/analytical frameworks to be filtered through African socio-cultural contexts and knowledge systems for comprehensive and culturally-relevant meaning making. This would dispel the current obsession with ritualized research, the mysticism associated with Eurocentric research, and perceptions that only formally-educated people are eligible to do research.

Poverty and unemployment are significant barriers to growth in South Africa and are reflected in low levels of income and high levels of unemployment and human deprivation. Rising unemployment is forcing the majority of deprived people to venture into a variety of survival activities such as day labouring in the informal sector of the South African economy, to eke out a meagre livelihood. As the vulnerability of day labourers in South Africa is socially and economically unjust, the main thrust of this article concerns the role of community development in an integrated approach to achieving sustainable livelihoods for South African day labourers. This article takes the form of a review of relevant available literature to provide a coherent account of the vulnerable circumstances of day labourers in South Africa. The inevitable conclusion that can be drawn from the review is that the hardships to which day labourers and their families are subjected, as a consequence of the nature of their work and the poor remuneration that it generates, when they are able to secure a day’s work, effectively condemn them to being obliged to cope in circumstances that could best be described as untenable.

Cosmovision is the worldview of a society that is deeply imbedded in the way in which that society is organized and evolves over time. It is a society’s attempt to explain and better understand all that surrounds it, including its place within the cosmos, or universe and how it conserves it environment. In Africa, like elsewhere, indigenous knowledge systems (IKSs) were used to administer peace, harmony, and order amongst the people and their physical environment. However, with the advent of colonialism in Africa, IKSs were not only marginalized, but demonized leaving their potentials for establishing and maintaining a moral, virtuous society, unexploited. It is in this light that this article argues for a correction to the vestiges of colonialism. The article adopts examples of IKS success stories in pre-colonial era showing the beauty of the undiluted African indigenous knowledge systems and their potential for establishing a moral, virtuous society. To this end, the article argues that Africa, today, is in the grips of high crime rates, serious moral decadence, and other calamities because of the marginalization, false, and pejorative label attached to the African IKSs. This article criticizes, pulls down, and challenges the inherited colonial legacies, which have morally and socially injured many African societies. Keywords: cosmovision, indigenous, knowledge, conservation, philosophy, taboos. JEL Classification: D83, O13, O15

In 2001 I attended a meeting at the London headquarters of the Movement for a Resurgent Togoland (MORETO). Seven people—mainly middle-aged and elderly men from the inland Ewe-speaking areas of Ghana—had gathered together to share their findings about the modern political history of the area where they were born. They vocalised their dissatisfaction with the incorporation of this area within the borders of Ghana at independence in 1957, and they discussed how this situation came about, and whether it could be rectified. In the course of this meeting, I began to realize that contests over Ewe history had gone global. Controversial issues, which scholars had previously addressed through detailed diachronic local studies, were now being played out across a global diaspora, capturing the attention not only of Ewe-speakers originating from a specific town or district, or having a direct stake in a particular version of its history, but also of anonymous commentators, scattered thousands of miles across the globe. In this paper, I describe some of my encounters with Ewe-speaking people who study their recent political history, and I analyze some of their writings. I suggest that, despite recent attention to history-writing by Africans during the nineteenth and twentieth centuries, further reflection is required on two key issues: firstly, the circulation of historical knowledge and forms of historical debate among Africans living in the global diaspora; secondly, the implications of this for historians researching the post-colonial period.

Diabetes mellitus is an endocrine disorder that affects more than 100 million people worldwide. South African plants namely Terminalia sericea, Euclea natalensis, Warbugia salutaris, Aloe ferox, Artemisia afra, Sclerocarya birrea, Spirostachys africana and Psidium guajava were investigated for their in vitro α-glucosidase and α-amylase properties, and antioxidant activities. Terminalia sericea stem bark extract showed the best results against α-glucosidase and α-amylase enzymes. Bioassay-guided fractionation of an acetone extract of T. sericea stem bark led to the isolation of four known compounds namely β-sitosterol (1), β-sitosterol-3-acetate (2), lupeol (3), and stigma-4-ene-3-one (4), in addition to two inseparable sets of mixtures of isomers [epicatechin-catechin (M1), and gallocatechin-epigallocatechin (M2). 1 and 3 showed the best inhibitory activity on α-glucosidase (IC50:54.5 and 66.5 μM). Bio-evaluation of the inhibitory activity of the purified compounds on α-amylase showed that 3 and 1 exhibited IC50 values of 140.7 and 216.02 μM, respectively against α-amylase. Compounds 2, M1, 3 and M2 were found to be nontoxic to Vero cells. This study is the first to report α-glucosidase and α-amylase activity of M1, M2, 2 and 4 isolated from T. sericea, which validated the traditional use of the bark of T. sericea for diabetes in South Africa.

Modern corporate management styles appear to undermine the traditional but highly organized management system of indigenous African festivals. Despite lacking organized schools or training outfits, or profit oriented drive, traditional institutions such as the Egungun cults present in Yorubaland have survived through convention and long history of an ancient cult management system. However, little is known of its link and attachment to royalty on which the kingship, culture, and tradition of the people revolve. The Yoruba people are a major ethnic tribe domiciled in the western region of Nigeria, West Africa. This paper examines the Egungun and Sangotimi festivals of an ancient Yoruba town, Ede as performances, with an emphasis on the history, structure, hierarchy, and administration of the cyclic ritual, providing an action plan in terms of committee set-up, publicity and media coverage. The study adopted an empirical approach through personal interviews with heads of guilds, community leaders, members of royal descent, and library sources to assert that the modern celebration of Egugun festivals is based on the inherited ancient structure established by the people’s ancestors and whose management approaches are in tandem with basic management principles.

Abstract:In Ghana and other regions of West Africa a funeral poster is an important part of funerary ritual. Examining two funeral posters – one about omission and the other about inclusion of names – printed to commemorate two chiefs in two Ewe communities in Ghana and Togo, this article shows funeral posters as arenas of contestation, negotiation, affirmation, and elaboration of beliefs and conflicting views. The article argues that funeral posters are written with a local audience in mind, which means that they are a very useful source for historical enquiry about how people address the subjects of kinship and relationships among chiefs.

The proud kente cloth has knowledge and cultural heritage which has ceremonial, symbolic and authority about the wearer that is best known and mostly widely recognized of all textiles in Africa. Its unique features are wide and invokes powerful emotions as well as symbolizes the fundamental nonverbal codes ever imagined in Ghana which cuts across religion, ethnicity and instill national pride. The purpose of the study was to establish the unique message kente possesses and communicates to society as well as its status. Most of the existing writers center on textile weaving, tools and techniques in textile weaving and the aesthetic nature of kente. Though these writings are important contributions to kente, its nonverbal communicative codes have not been well documented. The adoption of the kente among Agortime-Kpetoe weavers was primarily influenced by sensory experience, fit, and interpersonal impact, which serves as an example of how several parts of the kente clothing are interconnected. The sociolinguistic theory is used as a theoretical lens in this work as well. The study made use of qualitative data for its purpose. 15 people were chosen to take part in the study using purposive sampling methods. Participants included kente cloth consumers and weavers. Data for the study was collected using an interviewing guide. Present the study’s findings before you conclude. The study finds that the Agotime Kente mostly use non-verbal codes to communicate. The study's conclusions showed that while most modern kente cloths do not communicate, certain distinctive ones do, particularly those that are currently being woven. These include clothes that express concepts of religion, rivalry, position, authority, and royalty to the user. This supports the belief of the Agotime society that non-verbal codes are more reliable and plausible for expressing royalty, authority, status, and communication between people. Keywords: Ewe kente, Symbols, Sociolinguistics, Communication, Agortime-Kpetoe

South Africa has many developmental challenges but three have been identified as affecting each other. The three challenges are unemployment, poverty and inequality. The Second Quarter Report by Statistics South Africa (STATSSA) confirms that poverty, unemployment and inequality are highest in rural areas and most especially among people with no or little education. Meanwhile, many people in rural South Africa have access to land which can be used to produce food for the ever increasing population in both the rural and urban areas, as well as for export and other value adding agribusinesses. The task of addressing the challenges of poor communities calls for a multi-stakeholder approach which can include the private sector, NGOs, communities, traditional leaders and the state coming together to pursue economic transformation in rural South Africa by tapping into the natural resources nature has provided for the communities. This article reports on how some stakeholders have come together to transform a rural community in South Africa. The paper uses qualitative data from personal and focus group interviews and observations as the main data collection instruments. The findings indicate that the stakeholders have been able to empower a community by tapping into and effectively using the natural resources in an area to transform it through collaborations and partnerships. The model is recommended to the government and development practitioners for adoption on how the natural resources that exist within communities can be exploited and effectively managed to transform rural economies to ensure inclusive growth and development.

The purpose of this paper is to conduct an analysis of the chartered accountancy profession sector charter with other sector charters. This is to ascertain if the chartered accountancy profession charter is a workable strategy to address economic transformation within the accountancy profession in South Africa. Desktop research method was used for this paper. Content analysis was used to analyze the chartered accountancy profession’s charters with the aim to ascertain if it is a workable strategy when compared with other sector charters to address the limitation of growth of black people in the chartered accountancy profession. The analysis of the selected sector charters shows that the chartered accountancy sector is committed to economic empowerment in South Africa. This sector has, however, set aggressive targets on employment equity and skills development when compared with the financial and construction sectors. This analysis and comparison is useful in guiding the stakeholders within the accountancy profession in their vision to accelerate the transformation process within the profession. Furthermore, it is hoped that this paper will stimulate substantive discussions around economic transformation strategy designed by government and business to redress economic inequality in South Africa. Keywords: broad-based black economic empowerment, charters, chartered accountancy, sectors, South Africa. JEL Classification: J24, J71

The small and medium enterprises (SMEs) are important to the South African economy and social development. This paper discusses the case of Ga-Rankuwa Township SMEs, causes of their proven failure and the methods used by the SMEs owned by people who came from foreign countries and operating in this township. These foreign SMEs did not have access to loans for business. On the other hand the local ones could apply for the loans but many did not know how and where. The locals then forfeited the opportunity, but still refused to partner with foreign ones who could assist them. The foreign ones were more successful in using business skills and knowledge to nurture their SMEs. They also contributed to the township’s economy by employing local people. Recommendations include that local SMEs should partner with foreign ones to develop synergies, and that the SME agency, Small Enterprise Development Agency (SEDA) should design policies for foreign SME access to business loan funds by ensuring and enforcing local empowerment as part of their loan access package

The number of people living with diabetes in the world is increasing rapidly. Most of the increase will occur in developing countries such as those in sub-Saharan Africa. Diabetes is currently recognised as a real and imminent threat to social and economic development globally and is set to be a major public health challenge in the 21st century. In sub-Saharan Africa, the challenge posed by diabetes is even more overwhelming since diabetes will have to share scarce resources with infections and malnutrition. Even worse, diabetes still has to gain sufficient political and social recognition in order to warrant aggressive national policies for prevention and treatment. In this article we present an overview of the burden of diabetes in sub-Saharan Africa and the specificities of care and control, and highlight the importance of developing effective national diabetes programmes.

Background. There is limited literature on the transition of young people living with HIV/AIDS (YPLHIV) from adolescent/young adult HIV care to adult HIV care in sub-Saharan Africa.
 
 Objective. We aimed to share the experiences of HIV-seropositive young adults transitioning into adult care, to inform best practice for such transitioning.
 
 Methods. We conducted a retrospective evaluation of the transition of 30 young adults aged ≥25 years from our adolescent/young adult HIV clinic at the Infectious Diseases Institute, Makerere University, Kampala, Uganda, to adult HIV healthcare services between January 2010 and January 2012.
 
 Results. Six major themes emerged from the evaluation: (i) adjustment to adult healthcare providers, (ii) the adult clinic logistics, (iii) positive attributes of the adult clinic, (iv) transfer to other health centres, (v) perceived sense of stigma, and (vi) patient-proposed recommendations. A model for transitioning YPLHIV to adult care was proposed.
 
 Conclusion. Th ere is a paucity of evidence to inform best practice for transitioning YPLHIV to adult care in resource-limited settings. Ensuring continuity in HIV care and treatment beyond young adult HIV programmes is essential, with provision of enhanced support beyond the transition clinic and youth-friendly approaches by adult-oriented care providers.
 
 S Afr J HIV Med 2013;14(1):20-23. DOI:10.7196/SAJHIVMED.885

We investigate the history of education in colonial Brazil based on the formation of the city of Serro, one of the first gold towns occupied by the Portuguese metropolis in the 18th century. From the starting point of the colonization of the Serro do Frio mines in 1702 – documented in the book of record of the mines by the clerk Lourenço Carlos Mascarenhas de Araújo, we narrate the tensions between the literate and illiterate, between the colonizers and colonized, between the discoverers, indigenous peoples and African slaves. We show that education occurred in this context through the spontaneous teaching that takes place in daily life, in relations with the patron, with the Senate of the Chamber, and in the corporations of mechanical workshops for the construction of churches, creating an urbanity marked by race, economics and policies. The methodology is historical microanalysis, that is a microhistorical approach, with a reconstruction of narratives from primary and secondary sources. In addition to the narrative that reconstituted the history of education which occurred in the clash between Brazil and Portugal, or between Serro and Portugal, we sought parallels with Norbert Elias’ concept of civilizing process, Max Weber’s definition of modern bureaucratization, and Pierre Bourdieu’s conceptualization of how symbolic power operates to elucidate how and in what way informal education occurred in that context.

Cocoyam (Xanthomonas sagittifolium) is consumed by millions of people in the West African sub-region and in Nigeria in particular, regardless of ethnicity and socio-economic class. However, production and handling methods of cocoyam flour have not been standardised, resulting in a product with varying quality and safety indices and hence varying public health concerns. Fermentation and production of cocoyam flour fortified with soybean powder were carried out to determine its suitability or otherwise for consumption. Ten tubers of cocoyam were purchased from Eke-Awka market, Awka South Local Government Area, Anambra State. The microorganisms isolated are Aspergillus fumigatus, Aspergillus flavus, Rhizopus stolonifer, Penicillium sp., and Geotricium sp., which belong to the fungi family, while Bacillus sp. and Streptococcus sp. belong to the bacteria family. The result also revealed that the longer the storage time, the higher the pH and moisture content. Proper storage is recommended owing to the public health concerns due to endotoxins, food safety, shelf life, and biostability of this product.

Resumo: O livro de Paulo Margutti traz uma leitura da história da filosofia praticada no Brasil Colônia guiada pela referência ideológica de Walter Mignolo, além da unidade temática encontrada entre os autores. Ele confere relevância à visão de mundo dos negros e indígenas entendendo que ela contribui para a formação da filosofia brasileira e estabelece, finalmente, diálogo com alguns de nossos mais conhecidos historiadores da filosofia brasileira. Abstract: Paulo Margu-i’s book oMers a reading of how philosophy was undertaken in Colonial Brazil. Ideologically, the work is guided by the ideas of Walter Mignolo with whom the author has a thematic unity. Margutti gives relevance to the worldview both of Africans and indigenous people, and show how their vision contributes to the formation of Brazilian philosophy. Finally, he establishes a dialogue with some of the most renowned historians of Brazilian philosophy.

RESUMOO presente texto retoma questões relevantes sobre o pensamento negro em educação no Brasil. Por meio desta entrevista aprofundamos como 23 anos depois da publicação do livro que inaugurou os debates a esse respeito, as questões sobre o pensamento negro brasileiro coerentemente reverberam, desafiam e interpelam a Educação das Relações Étnico-Raciais no alvorecer do século XXI. Profa. Petronilha afirma que tal pensamento veio com os povos Negros africanos escravizados e que na Diáspora foram sendo recriados e refeitos, particularmente por meio das experiências dos/as professores/as negros/as, especialmente das professoras negras, durante todo o século XX. Foram destacados durante a entrevista elementos como a relevância e atualidade de uma práxis pedagógica antirracista e propostas do movimento Negro, das instituições Negras e dos projetos e pesquisas que assumem um compromisso visceral e dialógico com a história e perspectiva do povo Negro. Por meio de suas memórias familiares e escolares a entrevistada nos lembra que, por mais escolarizadas/os que sejamos, não podemos prescindir do pensamento que é construído nos núcleos familiares, nas comunidades, nos espaços religiosos de matriz africana e pelo movimento Negro. É importante ter presente que existe um pensamento Negro em educação em todas as áreas da vida. Ainda que importantes organizações do movimento Negro tenham se articulado nos anos 1970, é anterior a este período a formulação do pensamento Negro em educação. Este pensamento antecede o movimento Negro organizado como nós o conhecemos. Ele foi, de fato, iniciado pelas professoras Negras do antigo Ensino Primário, hoje Ensino Fundamental.Educação. Pensamento Negro. Professoras Negras. Movimento Negro.ABSTRACT This text takes up relevant questions about black thought in education in Brazil. Through this interview we went on to deepen how 23 years after the publication of the book that inaugurated the debates in this regard, questions about Brazilian black thought consistently reverberate, challenge and question the Education of Ethnic-Racial Relations at the dawn of the 21st century. Professor Petronilha affirms that such thought came with the enslaved African Black people and that in the Diaspora they are being recreated and remade, particularly through the experiences of Black teachers, especially Black female teachers, throughout the 20th century. Elements such as the relevance and timeliness of an anti-racist pedagogical praxis and proposals from the Black movement, Black institutions, projects and research that assume a visceral and dialogical commitment to the history and perspective of the Black people were highlighted during the interview. Through her family and school memories, the interviewee reminds us that, no matter how schooled we are, we cannot do without the thought that is built in family nuclei, in communities, in religious spaces of African base and by the Black movement. It is important to keep in mind that there is a Black thought in education in all areas of life. Although important organizations of the Black movement were articulated in the 1970s, the formulation of Black thought in education predates this period. This thought precedes the organized Black movement as we know it. It was, in fact, initiated by Black teachers from Primary School, today known as Elementary School.Education. Black Thought. Black Teachers. Black Movement.RESUMENEste texto retoma cuestiones relevantes sobre el pensamiento negro en la educación en Brasil. A través de esta entrevista pasamos a profundizar cómo 23 años después de la publicación del libro que inauguró los debates al respecto, las preguntas sobre el pensamiento negro brasileño reverberan, desafían y cuestionan consistentemente la Educación de las Relaciones Étnico-Raciales en los albores del siglo XXI. Profa. Petronilha afirma que este pensamiento llegó con los negros africanos esclavizados y que en la Diáspora fueron recreados y rehechos, particularmente a través de las experiencias de los maestros negros, especialmente los maestros negros, a lo largo del siglo XX. Durante la entrevista se destacaron elementos como la relevancia y actualidad de una praxis pedagógica antirracista y propuestas del movimiento negro, instituciones y proyectos negros e investigaciones que asumen un compromiso visceral y dialógico con la historia y perspectiva de los negros. A través de sus recuerdos familiares y escolares, la entrevistada nos recuerda que, por muy escolarizados que estemos, no podemos prescindir del pensamiento que se construye en los núcleos familiares, en las comunidades, en los espacios religiosos de origen africano y por el movimiento negro. Es importante tener en cuenta que existe un pensamiento negro en la educación en todos los ámbitos de la vida. Aunque en la década de 1970 se articularon importantes organizaciones del movimiento negro, la formulación del pensamiento negro en la educación es anterior a este período. Este pensamiento precede al movimiento negro organizado tal como lo conocemos. De hecho, fue iniciado por profesores negros de la antigua Escuela Primaria, hoy Escuela Primaria.Educación. Pensamiento negro. Maestros negros. Movimiento negro.SOMMARIOQuesto testo riprende questioni rilevanti sul pensiero nero nell'educazione in Brasile. Attraverso questa intervista siamo passati ad approfondire come 23 anni dopo la pubblicazione del libro che ha inaugurato i dibattiti a questo proposito, le domande sul pensiero nero brasiliano riverberano, sfidano e mettono in discussione costantemente l'Educazione alle Relazioni Etnico-Razziali all'alba del 21° secolo. Profa. Petronilha afferma che questo pensiero è venuto con i neri africani ridotti in schiavitù e che nella diaspora sono stati ricreati e rifatti, in particolare attraverso le esperienze di insegnanti neri, specialmente insegnanti neri, per tutto il XX secolo. Durante l'intervista, sono stati evidenziati durante l'intervista elementi come la rilevanza e la tempestività di una prassi pedagogica antirazzista e proposte dal movimento nero, istituzioni e progetti neri e ricerche che assumono un impegno viscerale e dialogico per la storia e la prospettiva del popolo nero. Attraverso i suoi ricordi familiari e scolastici, l'intervistata ci ricorda che, per quanto scolarizzati, non possiamo fare a meno del pensiero che è costruito nei nuclei familiari, nelle comunità, negli spazi religiosi di origine africana e dal movimento negro. È importante tenere presente che c'è un pensiero nero nell'educazione in tutti gli ambiti della vita. Sebbene importanti organizzazioni del movimento negro siano state articolate negli anni '70, la formulazione del pensiero negro nell'educazione è anteriore a questo periodo. Questo pensiero precede il movimento nero organizzato come lo conosciamo. Fu, infatti, iniziato da insegnanti neri della ex scuola elementare, oggi scuola elementare.Istruzione. Pensiero nero. Insegnanti neri. Movimento nero.

Elevated levels of radionuclides and toxic metals in water can potentially influence the growth of fish during their mature stages, posing a risk of human exposure through the consumption of contaminated fish. This investigation assessed the levels of health risk of naturally occurring radionuclides and heavy metals in commonly consumed African catfish, White catfish and Nile tilapia fish species in the Epe Waterside region of Lagos, Nigeria, using a sodium iodide detector and an atomic absorption spectrometer. The activity concentrations (Bq/kg) of 40K (29.1±21.0-823.5±18.2) were higher than 226Ra (27.1±87.8-202.7±50.3) and 232Th (52.9±7.4-600.2±7.0), with mean values exceeding the permissible limits set by WHO. The mean committed effective dose rate is above the 50 mSv recommended by ICRP. The mean annual intake and cancer risks for people who consume fish on a weekly basis (nutrition statistics for seven, five, three, and one day per week) were relatively high, surpassing the permissible limit of 1.0×10-6 as recommended by WHO. The concentrations of heavy metals (Zn: 0.026-1.344, Cu: 0.008-0.055, and Cd: 0.048-0.250 mg/kg) exhibited mean values that fell within the acceptable limits defined by FAO/WHO, with the exception of Pb, which recorded a higher concentration ranging from 2.51 to 3.39 mg/kg. The fish's natural habitats (lagoon) have been contaminated by toxins, likely originating from industries, waste disposal activities, agrochemicals, rusty pipes, and other fittings. Encouraging the cultivation of fishes in domesticated ponds around the study area can reduce the risk of consuming contaminated fish and other seafood.

After independence in 1980 Zimbabwe’s cities experienced a proliferation in the number of squatter camps. This was because of the failure of the urban economy to offer adequate housing and jobs, leaving peri-urban space as the only sanctuary for the urban poor to live in and eke out a living informally. The promotion of rural ‘growth points’ by the national government to promote rural development to discourage migration to urban areas failed. Yet, a poor policy response by the state to this negative outcome of rapid urbanisation that aims to reverse this rural-urban migration has led to unending confrontations between its various arms and squatters who continue to be regarded as encroachers. Focussing on Bulawayo, the second largest city in Zimbabwe, and based on interviews, archival research, Council minutes and newspapers, this article critiques the state’s urban development policy vis-à-vis squatters and informality. It is argued that the persistence of a salient perception by government officials that all Africans belong to rural areas and have access to land they can fall back on in hard times serves as a vital lubricant to the state’s action of forcibly sending squatters to rural areas. This ignores the historical pattern of rapid urbanisation and the growth ofinformal economies supporting the livelihoods of thousands of people. I seek to add to the literature on low-cost housing shortages, urban squatters and peri-urbanism in Zimbabwe and on studies of informality in Third World cities in general.

Objective – Despite growing concerns for the natural environment and overall public health, waste levels in South Africa remain alarmingly high. A solution suggested to overcome this rising levels of waste is the practice of zero waste shopping. It should be acknowledged that people around the world currently lived through a global pandemic, forcing them into new working and living realities to take responsibility for the state of the planet. This study, however, was conducted before the pandemic started. The purpose of this article was to thus to assess general customer attitudes regarding zero waste shopping. Methodology/Technique – A quantitative research paradigm was followed. Primary data was collected by means of a survey, using self-administered structured questionnaires. A total of 150 questionnaires were distributed to respondents within the designated population. Responses were captured in a statistical computer programme and descriptive statistics, frequency distributions and reliability testing were conducted. Findings – The results revealed that most consumers within the designated population are aware of the negative impact of waste generation on the environment and overall public health. The results further revealed that respondents are aware of the concept of zero waste and its basic premises. Novelty - The study revealed that a significant paradigm shift in consumer attitudes and habits is still required in order for zero waste shopping to be adopted successfully in any developing country. Type of Paper: Empirical. JEL Classification: M20; M30 Keywords: Sustainability; waste; waste management; zero waste shopping; theory of planned behaviour Reference to this paper should be made as follows: Watson, S; Smith, E.E. (2020). Assessing Customer Attitudes towards Zero Waste Shopping, J. Mgt. Mkt. Review, 5(4) 244 – 250. https://doi.org/10.35609/jmmr.2020.5.4(6)

ABSTRACT: Teacher performance has been the focus of educational policy reforms in recent decades for the professional development of teachers. The purpose of this study was to determine the effect of teaching experience and peer teaching skills on basic training on ECE teacher performance. This research uses ex-post facto quantitative method of comparative analysis and design by level. The population is all ECE teachers who attend basic-level education and training in Tangerang Regency, totaling 3358 people consisting of 116 male teachers and 3,242 female teachers. Data collection techniques using a questionnaire with data analysis include descriptive analysis. Requirements test analysis and inferential analysis. The results show that there are differences in the performance of ECE teachers between teachers with more than five years of teaching experience and less than five years, in the group of ECE teachers with high peer teaching skills and low peer teaching skills. The implication of this research is that it is hoped that various parties will become more active in aligning ECE teacher training so that it can improve the performance of ECE teachers.
 Keywords: teaching experience, peer teaching ability, tiered basic training, ECE teacher performance
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Abstract Abstract 4614 Brazil is characterized by free miscegenation of populations of African and Mediterranean ancestry. On the basis of surveys and hospital-based series, the Brazilian Ministry of Health has recently estimated that approximately 2 million individuals carry the gene for HbS and nearly 8 thousand people having homozygous SCD. Given the burden of SCD in Brazil, this group of disorders has been declared a public health problem, and a strategy of awareness, diagnosis and prevention of complications is currently ongoing under the auspices of the Brazilian Ministry of Health. OBJECTIVES Standardize TCD examination of children with SCD in three Sickle Cell Units in Brazil, to assess TAMMV in consecutive children with SCD, to allow treatment decisions for such children, based on TCD results and to estimate the prevalence of neurological complications in Brazilian children with SCD (before and after newborn screening). METHODS All of the pediatric patients with SCD from newborn screening, who underwent a TCD examination between 2 and 11 y.o. were included. Consecutive patients seen at three tertiary-care hematology centers (HEMORIO, HEMOPE and HEMOMINAS) made TCD screening, with determination of blood flow-velocity. This study begun in January, 2008. Legal representatives of patients assigned the informed consent TCD procedures followed the technique used in STOP study (Adams et al 1998). Identical equipment and software were used (2-MHz pulsed Doppler- Nicolet EME) in the three Sickle Cell Units and investigators studied transtemporal and transforaminal windows and recorded the highest time-averaged mean of the maximun velocity (TAMMV) in middle cerebral artery (MCA), distal internal carotid artery (ICA), anterior cerebral artery (ACA) and biffurcation (BIF). All TCD studies were performed by one physician of each Sickle Cell Unit (ACC Leite – HEMORIO, C Silva – HEMOMINAS and R Azevedo – HEMOPE). Data were collected and stored in EPIDATA and exported to SPSS for Statistical analysis. RESULTS From January 2008 to July 2009 (18 months) the three centers followed about one thousand children with HbSS or SB-thalassemia, who underwent at least one TCD examination. There is no difference about gender. The mean age of the first TCD was 3.2 yo (HEMOPE), 5.8 (HEMRIO and 6.8 (HEMOMINAS). The main genotype was SS (95%). In the study of acute preliminary event there was high prevalence of acute chest syndrome and dactilitis in the three hemocenters and statisitical significant correlation between ACS and dactilitis versus abnormal TCD. The principal compromised artery was media cerebral (MCA). When we performed MRA and MRI in patients with abnormal TCD we found significant number of silent infarcts. CONCLUSIONS TCD screening has had a substantial impact to prevent primary stroke in SCD patients. The transfusions were efficacious but discontinuation resulted in new events. Long term therapy is needed (HU?). In patients with conditional TCD and comorbidities (ACS and dactilitis) the risk to develop stroke is higher than in patients with normal TCD and then, the use of hydroxiurea should be considered. The patient number of inadequate TCD is still significant. Since the cost of MRI in Brazil is high we suggest TCD imaging as screening if suspect of severe arterial disease. Disclosures: No relevant conflicts of interest to declare.

Professor Anthony Aṣiwaju has written his memoir, Bridging Boundaries, to commemorate his 80th birthday, thus giving us a treasure to behold, a legacy to cherish, and a history to keep. This is about his past, from humble beginnings to a remarkable career; about the educational system of Nigeria, in particular, the discipline of History; and about the crucial interconnectivity between ideas and practical policies. There is so much to be learned from this book—history, memory, wisdom—all the chemistry of ideas to navigate complicated journeys. Let me begin this journey from Paris, and not from Imeko, the starting point in this engaging frontier of scholarship. It was in the elegant living room of Professor Ọlábìyí Yai, the then Ambassador of the Republic of Benin to UNESCO. As we enjoyed a peaceful pre- àmàlà drinking moment, we launched into a conversation that invoked Professor Aṣiwaju’s name and experience. His Excellency, Ambassador Yai, made the remark that the Yoruba had always been diasporic, moving like a river, connecting multiple points, passing through valleys and plateaus, between mountains, across vegetation. This conversation came back to me as I composed this short piece. My mind also went back to the frontier towns of Imeko and Ifonyin, to the journeys I took from Igboho to Cotonou via the scenic route far away from the chaotic Lagos-Badagry road. Onwards to the Ewe, thereafter passing through the domains of the Akan, and at one time ending in Abidjan, all on roads—no bounds in space; no mental bounding lines; and seamless frontiers, one merging with the other, as the next unfolds. Professor Aṣiwaju does these diasporic 244 Profile trips as well—barefoot, bicycles, cars, and on airplanes—and, maybe, also in dreams. He sees the boundaries, then dissolves them, recreating them in a new world order, a world without boundaries. I think Professor Aṣiwaju’s life breaks the rules, creating a frame much larger than his beginnings. Contrary to the man-confining adage of “cut your coat according to your cloth/size,” the autobiography of Professor Aṣiwaju has exemplified that the Supreme God cuts and designs coat without the delimitations or regard of one’s size or cloth. If not, it would not have been possible for a child born without any medical attention and care on bare ground to rise into a nationally and internationally celebrated icon. Incontrovertibly, his destiny was predestined even before birth, what the Yoruba call àyànmọ, ́ although the Odù Ifá code was never revealed to him. Thus, God designed the coat of his excellence above the odds of a humble and subaltern beginning of a poor child, now the prosperous Baba at 80. How time flies! Generous in his account, expansive in his details and meticulous in remembrance, the scope of his life is exposed to us in its minor canvas and major perimeter. Bridging Boundaries is a chronological account of the author’s life from birth to date on the one hand, as well as the history of borderland studies in Nigeria and Africa, which is inseparable from his autobiography. The life of the author, Aṣiwaju, becomes the account of the aṣíwájú of the borderlands, the leader of the bold and courageous to discover the confines of space, like Ogún, the Yoruba god of iron, who forges new paths and abodes from the forest to the savanna for people to occupy. Strikingly, the inseparability of the man’s life from his career path appears to be synonymous with the bond between a snail and its shell: his origin and horizon live within the same shell. No doubt, his origin became the bedrock of his successful career. A scholar from cross-border parents with an upbringing in a borderland who specializes in borderland studies, which was initially focused on the Nigeria/Benin limitrophe states, then blossomed continentally and intercontinentally. Evident in his story is that a poor background neither limits nor determines the factor for the level of success one can attain; rather, it is a starting point, a background to project possibilities of whatever one can become unto, a launching pad into life’s enduring legacy.

Desde la década de 1990, después de la adopción depolíticas “multiculturales’’ dirigidas específicamente a poblaciones indígenas y afrodescendientes por instituciones multilaterales y de gobernanza mundial, tales como agencias de las Naciones Unidas, de la Organización Mundial de la Salud, y otras, y también como resultado del activismo político de las comunidades indígenas y afrodescendientes, muchos estados-nación latinoamericanos revisaron o reemplazaron sus constituciones y en ocasiones aprobaron leyes especiales que expresan una preocupación por una mayor inclusión de esas poblaciones. La invisibilidad real de las poblaciones indígenas y afrodescendientes en los textos constitucionales anteriores en los cuales “las poblaciones nacionales” eran mencionadas como simplemente homogéneas sin distinciones étnicas o raciales, fue reemplazada por un reconocimiento inequívoco de las poblaciones nacionales étnicamente y racialmente plurales en “nuevas” constituciones a orientación multiculturalista. Es en ese contexto que surgió lo que Charles Hale llama el indio permitido (literalmente la “identidad india permitida”) y que las poblaciones afrodescendientes latinoamericanas ganaron una mayor visibilidad y margen de maniobra en comparación con su exclusión o construcción marcada como (últimos) otros durante el previo período de “mestizaje monocultural’’. En este ensayo, queremos evaluar de manera comparativa estas nuevas constituciones y leyes especiales, examinando cualitativamente las formas por las cuales estos textos se refieren a poblaciones afrodescendientes. Queremos descubrir y comparar—antes y más allá del hecho de que los Afrodescendientes son por ahora, finalmente, mencionados como parte integral de la población nacional—el tipo de derechos que se les da y el tipo de “sujetos” en que fueron construidos en los discursos sobre la nación que las constituciones y otros instrumentos jurídicos representan inevitablemente.Palabras-clave: Constituciones Nacionales, políticas multiculturales, afrodescendientes---Os afrodescendentes e à transição para o multiculturalismo nas "novas" constituições latino-americanas e outras leis especiais: peculiaridades da região andinaA partir da década de 90, em seguida a adoção de políticas “multiculturais”, dirigidas especificamente às populações indígenas e afrodescendentes, por instituições multilaterais e de governança mundial, tais como as Nações Unidas, a Organização Mundial da Saúde e outras, e também como resultado do ativismo político das comunidades indígenas e afrodescendentes, muitos estados-nações latinoamericanos revisaram ou substituíram suas constituições e/ou, em alguns casos, aprovaram leis especiais que expressam uma preocupação com uma maior inclusão dessas populações. A invisibilidade real das populações indígenas e afrodescendentes nos textos constitucionais anteriores, nos quais as “populações nacionais” eram mencionadas como simplesmente homogêneas, sem distinções étnicas ou raciais, foi substituída por um reconhecimento manifesto das populações nacionais étnica e racialmente plurais nas “novas constituições” à orientação multiculturalista. É nesse contexto que surgiu o que Charles Hale chamou de “índio permitido”, literalmente a “identidade índia permitida”, e que as populações afrodescendentes latino-americanas ganharam uma maior visibilidade e margem de manobra, em comparação com sua exclusão ou construção marcada como (últimos) “outros” durante o prévio período de “mestiçagem monocultural”. Nesse artigo, queremos avaliar de maneira comparativa essas novas constituições e leis especiais, examinando qualitativamente as formas pelas quais esses textos referem-se a populações afrodescendentes. Queremos descobrir e comparar – antes e além do fato de que os afrodescendentes são agora, finalmente, mencionados como parte integral da população nacional – o tipo de direitos que lhes é concedido e o tipo de “sujeitos” em que foram concebidos nos discursos sobre a nação que as constituições e outros instrumentos jurídicos inevitavelmente representam.Palavras chaves: Constituições Nacionais, políticas multiculturais, afrodescendentes---Afrodescents and the shift towards multiculturalism in the "new" Latin American constitutions and other special laws: peculiarities of the Andean region From the 90s, then the adoption of "multicultural" policies, specifically targeted at indigenous and Afro-descendant populations, by multilateral institutions of global governance such as the UN, the World Health Organization and others, as well as a result of the political activism of indigenous and Afro-descendant communities, many Latin American nation-states have revised or replaced their constitutions and/or, in some cases, passed special laws that express a concern for greater inclusion of these populations.A real invisibility of indigenous peoples and Afro-descendants in previous constitutions, in which "national populations" were mentioned as simply homogeneous, without ethnic or racial distinctions, was replaced by a manifesto of ethnically and racially plural recognition in national populations' "new constitution" to the multiculturalist orientation. Is in this context that emerged what Charles Hale called "Indians allowed", literally "Indian identity allowed" and that Latin American Afro-descendants have gained greater visibility and leeway compared to its exclusion or construction marked as (last) "other" during the preliminary period of "monocultural miscegenation." In this article, we review, comparatively, these new constitutions and special laws, qualitatively examining the ways in which these texts refer to Afro-descendant populations. We want to find and compare - before and beyond the fact that Afro-descendants are now finally mentioned as an integral part of the national population - the kind of rights granted to them and the kind of "subjects" that were designed in the discourses about nation that constitutions and other legal instruments inevitably represent.Keywords: National Constitutions, multicultural policies, African descent

e4360011The objective of this research was to analyze how official documents and educational legislation present the subject of ethnic-racial diversity, and also reflect on their impact on reality through the National Household Sample Survey (PNAD) data. To this end, we conducted an analysis of legislation and official documents created for Brazilian education, from 1988 to 2018, based on the Bardin Content Analysis technique. Subsequently, this analysis was compared with the data available in the PNAD to verify the impact of publications regarding 1) average years of study by color/race in the period; 2) average years of study by color/race, considering the situation of poverty (extremely poor, vulnerable, poor and non-poor); and 3) average years of study in regions of Brazil with a higher percentage of black people. The prescriptions related to the education of ethnic-racial relations of the 12 files analyzed were described, as well as their categories and characteristics. After this process, were established the relations between the categories and the PNAD data. The results allowed us to conclude that the reduction in the average time difference between blacks and whites was a little less than 5 months. Despite the relevance of the efforts, the implementation of policies aimed at combating racial inequality in education is still far from achieving the expected effectiveness.ResumoO objetivo dessa pesquisa foi analisar como são tratadas, em documentos oficiais e na legislação educacional, as questões relativas à diversidade étnico-racial e refletir sobre o seu impacto na realidade por meio dos dados da Pesquisa Nacional por Amostra de Domicílios (PNAD). Para tanto, foi realizada uma análise das legislações e documentos oficiais criados para a educação brasileira, do período de 1988 a 2018, pautada na técnica da Análise de Conteúdo da Bardin. Subsequentemente, essa análise foi comparada com os dados disponíveis na PNAD para verificar o impacto das publicações com relação a: 1) média de anos de estudo por cor/raça, no período; 2) média de anos de estudo por cor/raça, considerando a situação de pobreza (extremamente pobres, vulneráveis, pobres e não pobres); e 3) média de anos de estudo em regiões do Brasil com percentual maior de pessoas negras. As prescrições relacionadas à educação das relações étnico-raciais dos 12 arquivos analisados foram descritas, assim como as categorias e as características que as compõem. Após esse processo, foram estabelecidas as relações entre as categorias e os dados da PNAD. Os resultados permitiram concluir que a redução da diferença de tempo médio de estudo entre brancos e negros foi de pouco menos de 5 meses. Apesar da relevância dos esforços, a implementação das políticas que visam o combate à desigualdade racial na educação ainda se apresenta longe de alcançar a eficácia esperada.Palavras-chave: Relações étnico-raciais, Legislação educacional, Desigualdades raciais, Análise de conteúdo.Keywords: Ethnic-Racial relations, Educational legislation, Racial inequalities, Content analysis.ReferencesAGUIAR, Márcia Angela Da S. Avaliação do plano nacional de educação 2001-2009: questões para reflexão. Educação Sociedade, Campinas, v. 31, n. 112, p. 707-727, set. 2010.ARTES, Amelia; MENA-CHALCO, Jesús Pascual. O Programa de Bolsas da Fundação Ford: 12 anos de atuação no Brasil. Educação e Realidade, Porto Alegre, v.44, n.3, p.1-22, 2019.BARDIN, Laurence. Análise de conteúdo. 4. ed. Lisboa: Edições 70, 2011, 279 p.BARROS, Marilisa Berti de Azevedo; FRANCISCO, Priscila Maria Stolses Bergamo; ZANCHETTA, Luane Margarete; CESAR, Chester Luiz Galvão. 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In spite of the presence of modern healthcare facilities such as hospitals, clinics, and health centers, coupled with well advanced modern medical technology, many people in Ghana continue to patronize traditional medicine. Using the qualitative approach, this study investigates the state and practice of traditional medicine among the Ewe of Ghana in contemporary times. In the first place, the study reviews literature on traditional medicine and African healing systems. Secondly, the study discusses the methodological framework. In addition, the study explores the state and practice of traditional medicine among the Ewe of Ghana, focusing on the ethnography of diseases, the topography of traditional medicine practitioners, and the prospects and challenges of the practice of traditional medicine in contemporary times. Data collection instruments such as interviews and observations were used to collect primary data. The study finds that traditional medicine contributes to alternative medicine, saves people from disabilities, and ensures the affordability of healthcare. However, it has been bedeviled with challenges such as the problem of licensing, lack of association, destruction of medicinal herbs, and infrastructural problems. The study concludes that traditional medicine continues to play a major role in healthcare delivery among the Ewe of Ghana in spite of the presence of modern healthcare systems. More significant is the fact that the study contributes to knowledge in the field of medical anthropology and Ewe ethno-medical history. Keywords: African Traditional Medicine, African Healing Systems, State and Practice, Ewe, Challenges and Prospects

The issue of gospel and culture has been in contention since the inception of Christianity and its expansion into other environs outside the Jewish nation Israel. As Christianity left its comfort zone in Jerusalem, it needed to engage with different cultures and give relevance of the good news to people that were alien to the Jewish culture which was a national religious culture. Using the comparative and dialogical approaches, this study thus, discussed some religious and cultural practices of the people of Agave in Ghana and how these help in demonstrating the true revelation of God in the person of Jesus. The study found that all the religious and cultural practices have prepared the hearts of Agaveawo for the gospel of Jesus. All the practices were towards the aspirations of forgiveness of sin, well-being, productivity, peace, victory over death and dark powers and agricultural productivity. The individual responses strengthen the argument that what the traditionalists sought in Dzawuwu, amawuwu and Trᴐkosi systems, one can find in Christ. The study contributes to the agenda of developing and articulating Christology in African theology and Christianity. Keywords: The Gospel, Christian Engagement, African theology, Culture

In the 1990s, refugees throughout West Africa originated largely from Liberia and Togo. This article explores the reception of Liberian and Togolese refugees in one West African country – Ghana – from 1990-2007. It focuses attention on the role of Ghana’s print media, both state- and private-owned, in fostering or hindering the social integration of refugees. Ghanaian newspapers, radio broadcasts, United Nations reports and semi-structured interviews were used to build on studies of politics of belonging and relationship between ethnic identity and social integration among migrants to Ghana. It was found that Ghanaian media framed Liberia’s largely Krahn and Mandingo refugees as security threats, mercenaries and criminals, but not Togo’s Ewe refugees. Ghana’s ties to the Ewe people built hostility towards Togo’s anti-Ewe regimes, while Ghana supported Liberia’s anti-Krahn and Mandingo regimes. Liberians’ social integration was thwarted not only by Ghana’s good relations with the Liberian government, but also by media framing, lack of historical ties, internal dissent, cultural values opposed to Ghanaians and long term dependency on large United Nations organized settlements. Conversely, Togolese refugees self-settled with Ghanaian Ewe and quickly became self-sufficient in Ghana’s Volta region, once a part of Togo. The media can support social integration and more humane policies toward refugees by framing issues in human rights rather than security terms.

AbstractThis article discusses how contemporary expressive cultural projects in Lomé, Togo, highlight practices of racial self‐making emerging from urban African contexts through a martial art developed by enslaved Afro‐Brazilians in colonial Brazil. This specific case analyzes Nukunu, the country's first capoeira group, and their ideological constructions of self, people, and historical time. Through capoeira—as a practice that I suggest makes interventions into these three spheres—Togolese martial artists creatively leverage the historical ties across the Black Atlantic as ideological and embodied resources for facing the particular challenges of twenty‐first‐century neocolonial structures. By analyzing Nukunu's views on their own racial subjectivity as an extended history of racial oppression, as well as a reenactment of the Ewe ethnic group's origin story, I argue that Togolese martial artists radically reframe notions of self, peoplehood, and historical time through enacting and performing racialized diasporic forms.

AbstractInland fisheries are an important source of protein and income for people in Africa. Their sustainable management can greatly benefit from identification of regional genetic stocks and characterization of their genetic diversity, but such information is lacking for most African freshwater fisheries. The African bonytongue, Heterotis niloticus, is an important component of inland fisheries in West Africa. Nigeria has the largest fishery for African bonytongues, representing ~ 86% of the global total. Recent declines in yields at some Nigerian locations, however, suggest current levels of exploitation may be unsustainable. Habitat degradation also may be impacting some stocks. Despite its commercial and nutritional importance, the African bonytongue has been the subject of scant genetic research to support management. We examined patterns of genetic diversity in natural populations of H. niloticus at four locations in Nigeria, including Kainji Lake, a reservoir on the Niger River in north-central Nigeria, and three southern localities (Ethiope River, Igbokoda River, and Epe Lagoon), as well fish from the Ouémé River delta near Porto Novo, Benin. Eighty-five specimens were genotyped for nine microsatellite-loci. Genetic diversity estimates were highest at Kainji Lake, and substantially lower at southern localities. High levels of genetic differentiation were detected between samples from Kainji Lake and those from southern localities. Low, yet significant FST values were observed among samples from southern Nigerian localities that were more differentiated from the sample from nearby coastal Benin. We thus recommend that African bonytongues from the five locations be considered distinct genetic stocks and managed accordingly.

The study examined the context, content and nature of Ewe Cosmology and Spirituality to decipher their significance or implications to Christianity, Theology, and Biblical scholarship in Africa. The study used the qualitative and phenomenology theory. Together they provided the right framework to engage with the critical issues that emerged thereof. The study analysed the historical trajectories and the nature and forms of their socioreligiocultural engagement with other cultures or people groups. It was observed that the Ewe people’s historical development and encounters with different cultures produced a unique but complex cosmology pervaded by diverse spiritualities. Furthermore, it has created distinctive socioreligiocultural cosmology and spirituality that present very peculiar challenge that Christianity and Theology need to find a way around in order to engage meaningfully and effectively with the Ewe socioreligioculture. Recognition of the uniqueness of the Ewe cosmology and spirituality will inform the development of the right epistemology or nomenclature to fill the impasse created by the sharp dichotomy between the Ewe and Western (missionary) religiocultural cosmologies. The study concludes that the Ewe cosmology and spirituality present very unique and distinctive but legitimate and competitive socioreligiocultural frameworks that present great significance for appropriate epistemological frameworks or nomenclatures for Christianity, Theology and Biblical scholarship in Africa. Keywords: Cosmology, Christianity, Theology, Migration.

OBJECTIVE: In contrast with the endemic goiter reported in several African countries, the nomadic Bororos of the Central African Republic have an unexpectedly low prevalence of goiter. This study was conducted to elucidate this puzzling observation. DESIGN: Thyroid function and iodine and thiocyanate intakes were evaluated in Bororos and inhabitants of the same area and compared with an Italian population. RESULTS: Urinary iodine concentrations indicated moderate iodine deficiency in the rural people and the Bororos. In the latter, no individual with clinical hypothyroidism was observed. Compared with the reference population, the Bororos had slightly lower thyroxine (T4) and free thyroxine (FT4), slightly increased tri-iodothyronine (T3) and T3/T4 ratio, slightly higher TSH, normal serum thyroglobulin, a prevalence of goiter of 17.1% and a higher urinary thiocyanate. The rural people showed striking differences: lower T4 and FT4, increased T3/T4 ratio, markedly increased TSH and thyroglobulin, a prevalence of goiter of 76.9% and a high urinary thiocyanate, indicating frequent consumption of cassava. A dietary survey indicated that the Bororos ingest large amounts of milk and related products but infrequently eat cassava. CONCLUSION: A minute difference in iodine deficiency between two populations induces totally different patterns of goiter and thyroid function. The reason for such a contrast probably involves differences in diet.

Abstract Background Malaria is a significant public health concern, particularly in sub-Saharan Africa. This study examined the impact of health care expenditure and access to basic sanitation services on malaria incidence in 28 selected African countries from 2000 to 2019. Methods The study was anchored on Health Production Function [HPF] model while General Panel Linear Model was adopted to examine the relationships between the variables. The retrospective research design was utilised. The statistical diagnostics tests were performed to check for multicollinearity, hereroskedasticity, normality and model specification using correlation matrix, Breusch Pagan/Cook Weisberg, Shapiro–Wilk and the Hausman specification. The hypotheses were tested at the 5% significance level and the analysis of the data was aided by the use of the STATA 13.0. Results Domestic Government General Health Expenditure [DGGHE] had a positive relationship with Malaria Incidence [MI], although it was not statistically significant [coefficient = 0.0454708, p-value = 0.604]. Out-Of-Pocket Health Expenditure [OOPHE] demonstrated a statistically significant positive association with MI [coefficient = 0.2839394, p-value = 0.009]. External Health Expenditure [EHE] showed a statistically significant negative relationship with MI [coefficient = − 0.1452344, p-value = 0.012]. Moreover, People using at least Basic Sanitation Services [PBSS] exhibited a statistically significant negative relationship with MI [coefficient = − 0.3854207, p-value = 0.000]. Conclusions The results suggested that while government health expenditure alone may not significantly impact malaria incidence, increased out-of-pocket expenditure and external health expenditure, as well as improved access to basic sanitation services, are associated with a higher likelihood of reducing malaria incidence in the selected African countries. Addressing malaria incidence in Africa requires a comprehensive approach that includes adequate government health care expenditure, reduction of out-of-pocket costs, increased external funding, and improved access to basic sanitation services. By implementing these recommendations, policymakers can make significant progress in reducing the burden of malaria and improving public health outcomes in affected African countries.

Diphetogo tseo di tlisitsego boipuso mafatsheng a Afrika gase tsa fetola nyenyefatso ya bothopja le bokgoba bjo bo gapeleditsweng ke mafatshe a Bodikela bja mose wa mawatle. Sebakwa ke sona se taodisong ye. Re ema ka la gore magoro kamoka a bophelo a tshwanetse go mothofatswa, botho ebe bjona motheo wa phedisano magereng ga batho kamoka “Afrika-borwa” le lefatsheng ka bophara. Moono wo o tshwanetse go ba karolo ya mananego kamoka a thuto go tloga thutong ya motheo go fihlela thutong tje phagamego. The ethically unjustified violence of Western colonisation continues in the economic and epistemic spheres in Africa, despite the reluctant concession by the Western coloniser to political independence. The constitutional histories of politically independent Africa are mainly the reaffirmation of the imposed domestication of the legal paradigm of the Western colonial conqueror. This is constitutionalism. With particular reference to conqueror South Africa, I take the “Union of South Africa” as the commencement of constitutionalism. General Smuts, later Prime Minister, was among three Afrikaner Generals engaged in the founding and the development of the “Union of South Africa.” He is selected here for his claim that the White colonial conquerors from Western Europe are endowed with superior intelligence. This can be used to continue the subjugation of indigenous conquered peoples into an indefinitely long future. This article challenges this claim because it is ethically untenable and fundamentally at odds with constitution-ness underlying the ubu-ntu legal paradigm. Given the evolution of constitutionalism in conqueror South Africa until the constitution of 1996, was Smuts right in his claim? In addition to the ethical indefensibility of this claim, it is argued further that the “epistemic decolonial turn” overlooks “decolonisation” as argued by Africans, and disregards humanisation—mothofatso—as the fundamental counter to the dehumanisation project of colonialism.

AbstractThe World Health Organization (WHO) reports some progress on the global problem of a lack of improved water and sanitation. Between 1990 and 2012, the number of people that gained improved access to improved drinking water reached 2.3 billion people, while the number of children that have died from diarrheal diseases has fallen from 1.5 million deaths to just above 600,000 deaths (1, 2). However, it is estimated that there are still 1.8 billion people using a fecally contaminated source of drinking water (3). In addition, 748 million people continue to lack clean water, 1 billion continue to practice open defecation, and 2.5 billion people still lack adequate sanitation (3). In response to this global issue, Engineers Without Borders USA (EWB-USA) began with a mission to build a better world through engineering projects that empower communities to meet their basic human needs and equip leaders to solve the world’s most pressing challenges. Their 15,000+ members work with communities to find appropriate solutions to improve water supply, sanitation, energy, agriculture, civil works and structures. Their development approach is based on standard engineering methodology, including problem identification, assessment, alternatives analysis, implementation, and monitoring and evaluation. EWB-USA began in 2002 and currently has members working in over 40 countries around the world. The majority of their work is focused in Latin America and Africa, but their programs are expanding to Asia and the Pacific Basin. Currently, EWB-USA members are working in 17 programs in six countries, including the Philippines, Thailand, Cambodia, India, Nepal, and Fiji. Success in these programs is defined by measuring overall impact and learning from failure. Impact is measured through Standard Monitoring Indicators and learning is accomplished by documenting failures and lessons learned. Through this work, the organization has impacted 2.5 million lives through primarily water supply and sanitation projects by focusing on sustainable engineering solutions, community-education, capacity building, and appropriate technologies and local resources.

‘He who does not care for his own people is worse than a heathen’: A peek behind the scenes of the Orania community Henry van der Burgt The town of Orania stands out in contemporary South Africa as a community with the objective to restore Afrikaner freedom. For this purpose, the town strives towards self-determination: the community has its own land, its own institutions, and does its own labor. Following my ethnographic fieldwork, this article describes one critical event in which Orania allowed me, as an outsider, to take a peek behind the scenes. By analyzing this incident as a social drama we can look past the homogeneity through which Orania presents itself, and see meaningful differences of opinion with regard to how the community responds to outsiders.

Resumen: Este trabajo se interesa por detectar la relación que existe entre la aparición de síntomas psiquiátricos de inmigrantes subsaharianos que viven en el poniente almeriense y los movimientos que se producen dentro de sus redes sociales locales. Se tomó muestra a inmigrantes procedentes del África negra que precisaron ser ingresados en la unidad de hospitalización de salud mental del Hospital de Poniente de El Ejido en Almería, utilizándo sus relatos de vida y los de algunos de los integrantes de sus redes sociales a los que se aplicó un análisis etnosociológico. Los resultados muestran la existencia de una relación temporal entre aparición de los primeros síntomas psiquiátricos, incluso en personas que hasta ese momento no tenían antecedentes previos de enfermedad mental, y el alejamiento por viajes de personas con las que los enfermos mantienen una relación de parentesco. Abstract: This work is concerned with detecting the relationship between the onset of psychiatric symptoms of African immigrants living in the west of Almeria and movements that occur within their local social networks. Sample was taken from black African immigrants who needed to be admitted at the Mental Health Unit of the Poniente Hospital in El Ejido (Almería), using their life stories and some of the members of their social networks to which etnosociológico analysis was applied. The results show the existence of a temporal relationship between onset of first psychiatric symptoms, even in people who hitherto had no previous history of mental illness, and trips away by people that patients maintain a family relationship.