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Journal articles on the topic 'Gods, African'
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Prandi, Reginaldo. "African Gods in Contemporary Brazil." International Sociology 15, no. 4 (December 2000): 641–63. http://dx.doi.org/10.1177/0268580900015004005.
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Kariuki, Njenga. "Book Review: Christianity and African Gods." Missiology: An International Review 29, no. 3 (July 2001): 372. http://dx.doi.org/10.1177/009182960102900329.
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Awuzie, Solomon. "GOOD WIVES AND BAD WIVES: IBEZUTE’S VICTIMS OF BETRAYAL, THE TEMPORAL GODS AND DANCE OF HORROR." Imbizo 6, no. 2 (June 21, 2017): 1–11. http://dx.doi.org/10.25159/2078-9785/2799.
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This article is a ‘masculinist’ reading of Chukwuma Ibezute’s Victims of Betrayal, The Temporal Gods and Dance of Horror.The article contends that African literature has always focused on Africa’s socio-political situation until a group of “activists in feminist movement†started agitating for a proper representation of women in literature. Unlike in Europe and America where the ideology is not challenged, in Africa it was challenged by a group of scholars who called themselves ‘masculinists’. Using Ibezute’s three novels, the ‘masculinist’ ideology is demonstrated. While in Ibezute’s Victims of Betrayal it is revealed that men are play-things in the hands of their bad wives, in The Temporal Gods it is depicted that bad wives can go extra miles to impose their decisions on their husbands. In Dance of Horror, it is shown that the kind of woman that is married into a family determines the fate of that family. The article concludes that the implications of these situations as represented in the novels are that while the roles of some husbands in African homes are becoming more and more passive, the fate of some African homes and families are in the hands of wives.
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Urama, Evelyn N. "The sky entities as represented in African literature." Proceedings of the International Astronomical Union 5, S260 (January 2009): 294–300. http://dx.doi.org/10.1017/s1743921311002420.
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AbstractAstronomical observations used by the ancient people of Africa were developed out of the people's desire to have concrete manifestations of their gods and religious beliefs as well as for time-keeping – day, night and calendar for agricultural and festive seasons. The sky entities (the solar and stellar systems) observed become part of the lives and events here on Earth and so are also part of the context of African literature. This paper examines the ways in which different African peoples have reflected on the role of the sky entities in their literature.
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Veldsman, D. P. "Imagine substituting leptons and quarks for gods and spirits." Verbum et Ecclesia 21, no. 1 (August 6, 2000): 156–71. http://dx.doi.org/10.4102/ve.v21i1.1188.
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Guided by the conviction that an exhaustive exploration of features common to modern Western and traditional African thought should come before the enumeration of differences, it is argued that the general propositions that can be formulated on the nature and function of Western traditional thinking are highly relevant to traditional African thinking. Despite the fact that African worldview reflections are mostly in terms of the world of which “we are part”, and not the world where “we are inside”, which is common to Western reflection, a surprisingly fundamental similarity exists in the type of conceptuality employed as well as in the process of theory making.
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Brandon, George, and Robert Farris Thompson. "Face of the Gods: Art and Altars of Africa and the African Americas." African Arts 28, no. 4 (1995): 109. http://dx.doi.org/10.2307/3337308.
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Hoffman, Rachel. "Face of the Gods: Art and Altars of Africa and the African Americas." African Arts 27, no. 4 (1994): 74. http://dx.doi.org/10.2307/3337321.
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Clay, Elonda. "These Gods Got Swagger." Bulletin for the Study of Religion 40, no. 3 (September 22, 2011): 4–9. http://dx.doi.org/10.1558/bsor.v40i3.002.
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This paper expands the topography of contexts in which research on hip hop and religion takes place by investigating the ways in which video game engines and video editing software are used by game players to produce films within virtual environments. My investigation highlights the online dramatic form of "machinima" (machine-cinema) - a creative, often unintended user adaptation of video game engines and movie-making software. I argue that ‘swagger’, a collective of black cultural expressions that signify confidence, success, rhythmic body movements, and highly stylized appearance, is reconfigured by gamers for virtual environments, resulting in the creation of highly stylized virtual worlds, the modding (modifying) of simulated characters, and the re-composing of the game’s narrative architecture into player-created storylines. In this regard, this article proposes that digital performances and emergent authorship have multiple implications for the study of African American religions.
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Foster, Kevin Michael. "Gods or Vermin: Alternative Readings of the African American Experience among African and African American College Students." Transforming Anthropology 13, no. 1 (April 2005): 34–46. http://dx.doi.org/10.1525/tran.2005.13.1.34.
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Hampson, Jamie. "Termites of the gods: San cosmology in southern African rock art." Azania: Archaeological Research in Africa 51, no. 4 (September 2, 2016): 540–42. http://dx.doi.org/10.1080/0067270x.2016.1228689.
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Cantin, Chantal, and Hervé Juste. "Cinéma et Racisme “The Gods Must be Crazy / Les Dieux Sont Tombés sur la Tête” en Afrique Australe." Afrika Focus 2, no. 2 (January 12, 1986): 155–69. http://dx.doi.org/10.1163/2031356x-00202004.
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Commentary on the Film “The Gods must be Crazy” This critical comment on the film “The Gods must be Crazy” deals with the controversial reactions it provoked. The Anti-Apartheidlobby has condemned it as implicitely racist but others qualified it as an amusing, entertaining comedy. In the first part the authors analyze a number of differing press-comments. In the second part they try to identify the stereotypes about Black and White. Finally the authors describe the reactions of some 40 spectators by means of a debate with a preceding description of the South African political context (“contextualization”) aiming at orienting the audience towards the thesis of a racist film.
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Ghanbari, Javid. "An Investigation into Architectural Creolization of West African Vernacular Mosques." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (September 4, 2021): 66. http://dx.doi.org/10.18415/ijmmu.v8i9.2874.
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In investigating the influence of religious thoughts on architecture, much attention has been given to divine world-wide religions by the researchers, while indigenous religions have to a great extent been neglected. Ancient tribes in different parts of the world, have, on the basis of their cosmology, shaped beliefs which reflect on their architecture, especially on their sacred buildings. Regarding the Dogons-a well-known and a dominant tribe in West Africa- their Gods, cosmology and beliefs have led to the formation of settlements comprising houses, temples and other types of buildings in accordance with their religious thoughts while also being in harmony with nature. Up on the expansion of Islam throughout Africa, especially West Africa, vernacular mosques are shaped gradually beside shrines making a typology of Islamic architecture which has traces of both Dogon and Islamic architecture within it; While the influence of natural materials and indigenous building techniques should not be neglected. Taking a descriptive-deductive analysis approach, this paper will search for the architectural creolization process and will eventually conclude that West African vernacular mosques inherit their formal and spatial features mostly from Dogon house and pioneer mosques in Medina and their physical features, elements and exterior decorations from Dogon temples.
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OMENKA, NICHOLAS IBEAWUCHI. "BLAMING THE GODS: CHRISTIAN RELIGIOUS PROPAGANDA IN THE NIGERIA–BIAFRA WAR." Journal of African History 51, no. 3 (November 2010): 367–89. http://dx.doi.org/10.1017/s0021853710000460.
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ABSTRACTThe consensus among many analysts of the Nigeria–Biafra War is that the conflict cannot be reduced to a mono-causal explanation. The tragedy that befell the West African country from 1966 to 1970 was a combination of many factors, which were political, ethnic, religious, social, and economic in nature. Yet the conflict was unduly cast as a religious war between Christians and Muslims. Utilizing newly available archival materials from within and outside Nigeria, this article endeavours to unravel the underlying forces in the religious war rhetoric of the mainly Christian breakaway region and its Western sympathizers. Among other things, it demonstrates that, while the religious war proposition was good for the relief efforts of the international humanitarian organizations, it inevitably alienated the Nigerian Christians and made them unsympathetic to the Biafran cause.
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Gray, Natasha. "Independent Spirits: the Politics of Policing Anti-witchcraft Movements In Colonial Ghana, 1908–1927." Journal of Religion in Africa 35, no. 2 (2005): 139–58. http://dx.doi.org/10.1163/1570066054024668.
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AbstractScholars have debated the social origins of anti-witchcraft movements within African religions while largely ignoring the effects of colonial laws outlawing their practice. Yet, for the initiates, the period after a witch-finding movement was outlawed was the most difficult. Initiates believed banned gods retained their power to punish them severely if they did not atone for violations of movement rules. Performing ceremonies of repentance, however, meant breaking the law, risking heavy fines, home demolition and even imprisonment. The transcript of a 1913 trial of five men accused of conducting ceremonies of the outlawed Aberewa anti-witchcraft movement in Ghana allows us to explore this predicament. The tenacity of popular belief in outlawed gods influenced colonial policy towards anti-witchcraft movements, witchcraft law, and the development of contemporary Ghanaian Christianity.
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Powers, Peter Kerry. "Gods of Physical Violence, Stopping at Nothing: Masculinity, Religion, and Art in the Work of Zora Neale Hurston." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 229–47. http://dx.doi.org/10.1525/rac.2002.12.2.229.
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There is nothing so exhilarating as watching well-matched opponents go into action. The entire world likes action…. Hence prize-fighters become millionaires.The first decades of the twentieth century were years of tremendous upheaval in the American experience of both religion and gender. Industrialization and urbanization transformed nineteenth-century understandings of masculinity and femininity, while massive immigration, debates between modernists and fundamentalists, and the diverse entertainments and opportunities of city life began to challenge the cultural preeminence of American Protestantism. Nowhere was this upheaval felt more acutely—as both an opportunity and a cause for anxiety—than among African Americans. The glowing prospect of better-paying work in the industrial North, as well as the chance to escape the most egregious racism of the Jim Crow South, lured hundreds of thousands of African Americans northward, a great tumultuous river flowing toward what seemed to be freedom.
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Mabura, Lily G. N. "Breaking Gods: An African Postcolonial Gothic Reading of Chimamanda Ngozi Adichie'sPurple HibiscusandHalf of a Yellow Sun." Research in African Literatures 39, no. 1 (March 2008): 203–22. http://dx.doi.org/10.2979/ral.2008.39.1.203.
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Martens, Emiel. "The 1930s Horror Adventure Film on Location in Jamaica: ‘Jungle Gods’, ‘Voodoo Drums’ and ‘Mumbo Jumbo’ in the ‘Secret Places of Paradise Island’." Humanities 10, no. 2 (March 29, 2021): 62. http://dx.doi.org/10.3390/h10020062.
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In this article, I consider the representation of African-Caribbean religions in the early horror adventure film from a postcolonial perspective. I do so by zooming in on Ouanga (1935), Obeah (1935), and Devil’s Daughter (1939), three low-budget horror productions filmed on location in Jamaica during the 1930s (and the only films shot on the island throughout that decade). First, I discuss the emergence of depictions of African-Caribbean religious practices of voodoo and obeah in popular Euro-American literature, and show how the zombie figure entered Euro-American empire cinema in the 1930s as a colonial expression of tropical savagery and jungle terror. Then, combining historical newspaper research with content analyses of these films, I present my exploration into the three low-budget horror films in two parts. The first part contains a discussion of Ouanga, the first sound film ever made in Jamaica and allegedly the first zombie film ever shot on location in the Caribbean. In this early horror adventure, which was made in the final year of the U.S. occupation of Haiti, zombies were portrayed as products of evil supernatural powers to be oppressed by colonial rule. In the second part, I review Obeah and The Devil’s Daughter, two horror adventure movies that merely portrayed African-Caribbean religion as primitive superstition. While Obeah was disturbingly set on a tropical island in the South Seas infested by voodoo practices and native cannibals, The Devil’s Daughter was authorized by the British Board of Censors to show black populations in Jamaica and elsewhere in the colonial world that African-Caribbean religions were both fraudulent and dangerous. Taking into account both the production and content of these movies, I show that these 1930s horror adventure films shot on location in Jamaica were rooted in a long colonial tradition of demonizing and terrorizing African-Caribbean religions—a tradition that lasts until today.
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Adekannbi, G. O. "Plutarch’s Essay on Superstition as a Socio-Religious Perspective on Street Begging." Journal of Philosophy and Culture 5, no. 1 (March 1, 2014): 1–24. http://dx.doi.org/10.4314/jpc.v5i1.1.
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Plutarch (c.46AD), in his work, Peri Deisidaimonia (On Superstition), presents a striking portrayal of superstition in the First Century. The Philosopher who also served for decades as a priest of Apollo portrays the pernicious effects of some supposed religious practices as worse than the outcome of atheism. His position constitutes a forceful explanation to ostensibly controversial socio-religious behaviours. This article discusses some of the priest’s concerns as well as his rebuff of religious attitudes that are borne out of what he describes as misrepresentation of the gods or superstition. Plutarch’s essay is seen as illustrating a reason for a socio-religious situation in Africa, a continent that shares a similar religious background with the world of the writer. Specifically, with the example of the hard fight against street begging in some parts of Nigeria, the article shows how social reform programmes could fail when effects of traditional African beliefs and cultural practices remain potent.
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Helbling, Mark. "“My Soul Was with the Gods and My Body in the Village”: Zora Neale Hurston, Franz Boas, Melville Herskovits, and Ruth Benedict." Prospects 22 (October 1997): 285–322. http://dx.doi.org/10.1017/s0361233300000144.
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In august, 1927, Zora Neale Hurston posed with Langston Hughes and Jessie Fauset at the foot of the statue of Booker T. Washington on the campus of Tuskegee Normal and Industrial Institute in Tuskegee, Alabama. Now, after six months of collecting African-American folklore – customs, games, jokes, lies, songs, superstitions, and tales – Hurston was ready to return to New York City and to finish her Bachelor of Arts in anthropology at Barnard. She had left New York City the previous February and had spent most of her time in and around her hometown of Eatonville and Tallahassee, Florida, before driving across the Florida panhandle to Mobile, Alabama. There she interviewed Cudjo Lewis, reputed to be the only living survivor of the last ship to bring slaves from Africa to America. By chance, Hurston also met Hughes, who had just arrived in Mobile by train from New Orleans. Soon after, she and Hughes drove up to Tuskegee, joined Fauset to lecture to summer students, then continued on their way to New York City.
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Sen, Ronojoy. "Ventura, Marco. From Your Gods to Our Gods: A History of Religion in Indian, South African, and British Courts. Eugene, OR: Cascade Books, 2014. xii+384 pp. $36.80 (paper)." Journal of Religion 97, no. 2 (April 2017): 294–96. http://dx.doi.org/10.1086/690481.
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Pritchett, Lant. "A Review of Edward Luce's In Spite of the Gods: The Strange Rise of Modern India." Journal of Economic Literature 47, no. 3 (September 1, 2009): 771–80. http://dx.doi.org/10.1257/jel.47.3.771.
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India poses a development puzzle on a grand scale. Sixty years of electoral democracy, thirty years of rapid growth, and a number of world class institutions (such as the Institutes of Technology or Election Commission) have led to talk of India as a superpower in a league with the United States and China. Yet, on many fronts, India's indicators of human well-being (e.g., malnutrition, immunization) are at, or below, those of much poorer sub-Saharan African countries. Measures of the administrative capacity of the state on basics like attendance, performance, and corruption reveal a potentially “flailing state” whose brilliantly formulated policies are disconnected from realities on the ground. This review essay of Ed Luce's In Spite of the Gods attempts to articulate the puzzle that is modern India and pose questions about the development trajectory of a country whose fortunes will shape our century.
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Cooper, Brenda. "The politics of the genre of academic writing; or, Professor Curtin, Professor Clegg, and the African Studies network war." Journal of Commonwealth Literature 52, no. 1 (July 27, 2016): 99–115. http://dx.doi.org/10.1177/0021989415592943.
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What are the politics of the genre of academic writing, and its enabling networks? This genre of writing and those networks shape the form and substance of our writing within an African research context. I examine the dominant template of academic writing style, which operates across many fields of scholarly endeavour. It enables different sorts of knowledge to be accepted as true, or to be excluded. What and how to write academically have been filtered through the colonial library, making it urgent to surface this template and its operationalizing networks of academic writers. The links between the language of academic writing, the colonial past, the field of African Studies, and networks of academics who appoint each other to posts and review each other’s submissions to journals, is usually silent. They became deafening in the aftermath of what became known as the Philip Curtin debacle. This article is situated at the 20-year anniversary of the notorious Philip Curtin intervention in The Chronicle of Higher Education. Curtin suggested that academic jobs were being reserved for African American or African candidates and that the teaching of African Studies disciplines was being “ghettoize”. It is an important moment to wonder whether, 20 years down the line, the issues his intervention brought to bear — of power, politics, networks, and colliding knowledge highways within African Studies broadly defined — are still relevant. Finally, alternative forms and styles of academic writing, which may be more fit for purpose, are proposed and I touch on some of these possibilities towards the end of this paper. They include the role of fiction in academic writing; the possibility of the inclusion of the world of the gods and spirits; an interrogation of linear time and the nature of experiential knowledge in relation to academic knowledge.
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Awuzie, S. "Didacticism and the Third Generation of African Writers: Chukwuma Ibezute’s The Temporal Gods and Goddess in the Cathedral." Tydskrif vir letterkunde 52, no. 2 (September 14, 2015): 159. http://dx.doi.org/10.4314/tvl.v52i2.11.
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Leroy, Fernand, Taiwo Olaleye-Oruene, Gesina Koeppen-Schomerus, and Elizabeth Bryan. "Yoruba Customs and Beliefs Pertaining to Twins." Twin Research 5, no. 2 (April 1, 2002): 132–36. http://dx.doi.org/10.1375/twin.5.2.132.
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AbstractThe Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.
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Mazrui, Ali A. "Africa between Gandhi and Nehru." African and Asian Studies 16, no. 1-2 (March 16, 2017): 14–30. http://dx.doi.org/10.1163/15692108-12341369.
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The author’s interest in Africa’s relations with India goes back to his doctoral thesis at Oxford University, published under the title of Towards a Pax Africana. The impact of India upon twentieth century Africa has a special place for Gandhi’s strategies of civil disobedience and Nehru’s principle of nonalignment. Gandhi’s satyagraha (soul force) inspired African political figures as diverse as Nobel laureate Albert Luthuli of South Africa and Ivorian president Houphouet-Boigny. Nehru’s ideas about what used to be called “positive neutralism” helped to shape African approaches to foreign policy in the entire post-colonial era. The essay, published almost two decades ago, explored these historical dimensions in this prescient analysis.
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Ugiagbe, Ezekiel E., and Osarumwense D. Osifo. "Postmortem Examinations on Deceased Neonates: A Rarely Utilized Procedure in an African Referral Center." Pediatric and Developmental Pathology 15, no. 1 (January 2012): 1–4. http://dx.doi.org/10.2350/10-12-0952-oa.1.
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Postmortem examination remains the gold standard for the correct diagnosis of many diseases and for unraveling unexplained causes of death. This paper reports on the poor utilization of autopsy services and encourages parents/caregivers and practitioners to perform postmortem examinations on deceased neonates in sub-Saharan Africa. In a retrospective study, the records of 1093 neonates (653 males and 440 females, ratio 1.5:1) who died at the University of Benin Teaching Hospital and who were brought to the mortuary between 2006 and 2010 were reviewed to determine the utilization of and factors influencing postmortem examination. Sixty-two percent of the neonates died within the 1st week of life, and only 9 (0.8%) underwent a postmortem examination. Findings in the 9 postmortem studies performed on 7 males and 2 females provided additional information on the causes of death. The religious beliefs that neonates should not be subjected to postmortem study and beliefs that dead neonates are taboo and a punishment by the gods for past wrongdoings influenced 511 (46.8%) parents/caregivers to refuse postmortem analysis. The practitioners did not request postmortem study in 281 (25.7%) of the cases. The utilization of postmortem examination was marginal in this setting. We advocate the need for public enlightenment campaigns to modify the attitudes of parents/caregivers toward the postmortem study of deceased neonates. Policies should be formulated to mandate postmortem examinations of deceased neonates to enhance insight into neonatal disease, unravel unexplained causes of death, and improve the standard of neonatal care in this subregion.
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Larsson, Göran. "The New Black Gods: Arthur Huff Fauset and the Study of African American Religions by Edward E. Curtis IV and Danielle Brune Sigler, eds." Alternative Spirituality and Religion Review 2, no. 1 (2011): 118–19. http://dx.doi.org/10.5840/asrr20112138.
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Office, Editorial. "Book Reviews." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 198–208. http://dx.doi.org/10.4102/ve.v22i1.634.
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Claus Westermann (Translated by S S Schatzmann) The Gospel of John. In the light of the Old Testament. Hendrickson Publishers 1998: Peabody, Massachusetts. Price unknown, 106 pp. Jerry Connery-Hoggatt, Speaking of God. Reading and Preaching the Word of God. Hendrickson Publishers: Peabody, Massachusetts 1995. X en 277 pp. Prys onbekend. A König, Vernuwe ofverdwyn, Lux Verbi 1998, 116 pp. Prys R49-00. John C H Laughlin, Archaeology and the Bible, Routledge, London & New York, 2000. K Koch, & M Rosel, (eds), Polyglottensynopse zum Buch Daniel, Neukirchener Verlag, Neukirchen 2000,322 pp. I Nell, Ons ware ID is Jesus. 'n Bybelstudie vir groepe en individue oor die woordprente in Jesus se "Ek is "-uitsprake. Wellington: Lux Verbi BM 2000, 64 pp. Prys: onbekend. J Cilliers, Die genade van gehoorsaamheid. Hoe evangelies is die etiese preke wat ons in Suid-Afrika hoor? Wellington: Lux VerbLBM 2000, 177 pp. Prys: onbekend. Yusufu Turaki, Christianity and African Gods. A method in theology. Potchefstroom: IRS 1999.348 pp. Prys: R60-00 Ronald J Allen, Patterns of Preaching. A Sermon Sampler. Chalice Press 1998, 252pp.
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Jordan, Richard. "A Militant Crusade In Africa: The Great Commission And Segregation." Church History 83, no. 4 (December 2014): 957–87. http://dx.doi.org/10.1017/s0009640714001188.
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During the Cold War and in the aftermath of the Brown v. Board of Education decision, the Calvinist and political fundamentalists of North America opposed the integration of American society and the extension of civil rights to African-Americans. Both were viewed as contrary to God's plan for humankind and omens for the end times. At the same time, these militant clerics spread reformed theology and eschatology to non-white societies across the globe. An important missionary field was Africa, where American and British racial mores influenced the cultural and political struggle. western, capitalistic and democratic principles, white minority-rule, and British imperialism faced African nationalism and communist aid to independence movements. Accordingly, the contrast between militant theology and liberal, modernist Protestantism was interjected into the conflict. Two American crusaders, Carl McIntire and Billy James Hargis, made Africa an important battleground to defend segregation and western influence. Both pursued individual ministries and had differing theological agendas towards race. The International Council of Christian Churches, an organization that McIntire led, spread God's word to black Africans, while Hargis' Christian Crusade Against Communism worked with Rhodesia's white minority government. Their efforts provide insight into the militant theological and political crusade in North America and how they projected their Calvinist ideals into the international arena and into Africa.
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Biddington, Terry. "From Your Gods to Our Gods: A History of Religion in Indian, South African, and British Courts Marco Ventura Cascade Books, Eugene, OR, 2014, xi + 384 pp (hardback £58) ISBN: 978-1-49822-207-5; (paperback £28.80) ISBN: 978-1-62032-778-4." Ecclesiastical Law Journal 20, no. 1 (January 2018): 99–100. http://dx.doi.org/10.1017/s0956618x17000989.
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Sowińska, Agata. "Znaczenie Egiptu w apokaliptyce – Λόγος Τέλειος /Asclepius (NHC VI, 8: 70,3-76,1; Ascl. 24-27)." Vox Patrum 57 (June 15, 2012): 551–73. http://dx.doi.org/10.31743/vp.4152.
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The aim of this paper was to present the Egyptian land in two apocalyptic texts both written in a Coptic language. First – the Apocalypse of Elijah (written in two Coptic dialectical versions: Sahidic and Achmimic) – shows a typical biblical meaning of Egypt as a place full of pain, death and fear. On the other hand, in the Codex VI of the Nag Hammadi Library there is the Apocalypse which gives us quite different image of that part of African land. This very Apocalypse is called the Apocalypse of Hermes Trismegistos or the Hermetic Apocalypse (written in Sahidic dialect and partly in the ancient Greek, whole test is composed in a Latin version and attributed to Ps-Apuleius of Madaura). Here, Egypt seems to be a paradise – image of heaven, land of gods and beautiful temples. But suddenly, that peaceful part of the world turns into “hell” with death, blood and pain – just like in the Apocalypse of Elijah. Our purpose was to analyze those two Coptic Apocalypse, compare the results and finally, try to find the answer on the basic questions: Egypt – heaven or hell? Could it be that this land was full of blood because of monotheistic religion?
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Jeřábek, David. "Clay Sealings from the Pyramid Complex of King Raneferef Kept in the Náprstek Museum: General Features of the Corpus and its Potential to the Study of the Administration of the Royal Funerary Cult." Annals of the Náprstek Museum 39, no. 2 (2018): 19–38. http://dx.doi.org/10.1515/anpm-2018-0011.
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In the 1980s, the excavations of the Czechoslovak Institute of Egyptology headed by Miroslav Verner excavated large parts of the pyramid complex of King Raneferef (Neferefre)2 and uncovered evidence of the mortuary cult of the king, including ca. one thousand of clay sealings (or sealing fragments). Out of them, a corpus of over three hundred sealings was acquired by National Museum – Náprstek Museum of Asian, African and American Cultures. In most aspects, they make a representative sample of the whole corpus. This paper presents in summary properties of the corpus relevant to the interpretation of the temple administration as it is reflected in the sealing activity.3 After a brief introduction to the site and the organization of the excavated corpus, the attention will be focused particularly on the general patterns of the distribution of sealings with regard to space, type, and attested epigraphical features (titles, names of gods and institutions, other iconographical features), as these are the means to uncover potential correlations between the activity of holders of particular offices (or representatives of particular institutions), particular parts of the temple and particular types of sealings (i.e. particular kinds of sealed containers).
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Ugwu, Agozie. "The Pragmatics of Film Language and Sentence in the Creation of African Myths in Nigerian Movies: An Evaluation of Obi Emelonye’s The Mirror Boy." Nile Journal of English Studies 2, no. 3 (December 22, 2016): 3. http://dx.doi.org/10.20321/nilejes.v2i3.95.
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<table border="1" cellspacing="0" cellpadding="0"><tbody><tr><td colspan="3" width="618"><p align="center"> </p></td></tr><tr><td width="168"><p align="center"> </p></td><td width="265"><p align="center"> </p></td><td width="186"><p align="center"> </p></td></tr><tr><td colspan="3" valign="top" width="618"><p>African myths or mythological reality of African extractions is one major source of raw materials the Nigerian movie industry popularly called Nollyword explores as an avenue for generating content for their films. Mythological realities like the appearance of the dead, re-incarnation, potency of the gods, life after death, the communion between the living and the dead and many more often times are represented in the Nigerian movies. Art evidently is a representation of the people’s culture. It is also a vehicle through which the people’s culture is driven. Myths are part of African culture and their efficacy in the preservation and sustenance of Nigerian culture appears to be the reason why the representation of mythological reality in Nigerian films has become a recurring decimal. It appears that the representation of mythological reality in Nigeria movies is yet to attain a level where the audience will be submerged into the world of the myths. This is because the potential audience has a consciousness and a preconceived idea of how these characters should be represented due to the archetypal nature of mythical characters. The audience should not through these representations have doubts over the potency of the African and Nigerian myths. To achieve this level of reality in the depiction of mythological reality, this chapter advocates for a pragmatic utilisation of the film sentence and language. The Mirror Boy released in 2011 a film by Obi Emelonye is used as case study to establish the roles of film language and sentence in the representation of mythological reality.</p></td></tr></tbody></table>
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Simo Bobda, Augustin. "The formation of regional and national features in African English pronunciation." English World-Wide 24, no. 1 (May 9, 2003): 17–42. http://dx.doi.org/10.1075/eww.24.1.03sim.
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Serious studies on English pronunciation in Africa, which are only beginning, have so far highlighted the regional and sociolinguistic distribution of some features on the continent. The present paper revisits some aspects of these studies and presents a sort of pronunciation atlas on the basis of some selected features. But more importantly, the paper examines how these features are formed. It considers, but goes beyond, the over-used theory of mother-tongue interference, and analyses a wide range of other factors: colonial input, shared historical experience, movement of populations, colonial and post-colonial opening to other continents, the psychological factor, speakers’ attitudes towards the various models of pronunciation in their community, etc. For example, the Krio connection accounts for some striking similarities between Nigerian, Sierra Leonean and Gambian Englishes despite the wide geographical distance between them. The positive perception of their accent, which they judge superior to the other West African accents, has, in the past three decades, shaped the English pronunciation of Ghanaians in a particular way. The northward movements of populations have disseminated to East Africa some typically Southern African features. Links between Southern and East Africa, and Asia, are reflected in the presence of some Asian features in East and Southern African Englishes. The paper shows how African accents of English result from the interaction between the influence of indigenous languages and Africans’ exposure to several colonial and post-colonial Englishes.
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Peel, J. D. Y. "Poverty and Sacrifice in Nineteenth-Century Yorubaland: A Critique of Iliffe's Thesis." Journal of African History 31, no. 3 (November 1990): 465–84. http://dx.doi.org/10.1017/s0021853700031182.
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John Iliffe has argued that the Yoruba, almost uniquely among African peoples not substantially affected by the world religions, had developed by the nineteenth century a syndrome of institutions – a culture of begging, the valorization of poverty, asceticism – more typical of literate, stratified societies with intensive agriculture.It is agreed that the Yoruba towns of the nineteenth century knew poverty on a substantial scale, aggravated by the endemic warfare and social upheaval. However, the supposed ‘indigenous tradition of begging’ which Iliffe cites as evidence, is shown to rest on a cultural misreading of social practices reported by the missionaries, notably the offering of cowries to the devotees of gods, especially Esu. These acts were not almsgiving to beggars but sacrifices to deities, continuous with other forms of sacrifice. The ‘beggars’ were by no means always poor. Sociologically, offerings to the devotees of deities ranged from a ‘commercial’ mode, where material blessings were anticipated in return, to a ‘tributary’ mode (particularly common with devotees of Sango) where they were analogous to placatory sacrifices (etutu). So dominant was the notion of sacrifice that a concept of Islamic origin, saraa, originally meaning ‘alms’, came to take the meaning of ‘sacrifice’ in Yoruba (as in many other West African languages).Other aspects of the alleged poverty/asceticism syndrome are shown to be equally invalid. The pronounced this-worldliness of Yoruba religious attitudes is incompatible with idea that the poor might enjoy special religious favour. Acts of self-mortification did not indicate an attitude of religious asceticism. There was no ideal that religious personnel should be poor. It is argued in conclusion that the changes which we can see in Yoruba religion arise from the active engagement of Yorubas with external influences, rather than purely from endogenous developments or purely reactive responses.
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Brewster, Yvonne. "Drawing the Black and White Line: Defining Black Women's Theatre." New Theatre Quarterly 7, no. 28 (November 1991): 361–68. http://dx.doi.org/10.1017/s0266464x00006060.
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Yvonne Brewster is best known in Britain as artistic director of Talawa Theatre, but she has also been active in the theatres of Jamaica, Africa, and America, having worked as a drama teacher, television production assistant and presenter, and film director in Jamaica before beginning her international theatre directing career. Talawa was founded in 1985 by four women, with Yvonne Brewster as director, and with the aim of using ‘the ancient African ritual and black political experience of our forebears to inform, enrich, and enlighten British theatre’. Although Talawa has as yet been unable to give the work of black women writers the attention it deserves, the company is itself primarily female: the artistic director and the majority of employees are women, all the designers to date have been women, and so predominantly are the technical and stage management staff. A medium- to large-scale touring company, Talawa worked without a building base until 1991, when the Jeanetta Cochrane Theatre became its home. Yvonne Brewster has directed all Talawa's work to date, focusing primarily on productions of the classics with black performers and on introducing the work of black playwrights to British audiences. Her productions have included The Black Jacobins by C. L. R. James (1985–86), An Echo in the Bone by Dennis Scott (1986–87), O Babylon! by Derek Walcott (1987–88), Wilde's The Importance of Being Earnest (1988–89), The Gods Are Not to Blame by Ola Rotimi (1989–90), The Dragon Can't Dance by Earl Lovelace (1990–91), and Shakespeare's Antony and Cleopatra (1991–92). Yvonne Brewster is also the editor of Methuen's two volumes of Black Plays (1987 and 1989). Here she is interviewed by Lizbeth Goodman, who has just completed her doctoral dissertation on women's theatre in Britain at Cambridge, and is currently working with the Open University.
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SMITHERS, GREGORY D. "Challenging a Pan-African Identity: The Autobiographical Writings of Maya Angelou, Barack Obama, and Caryl Phillips." Journal of American Studies 45, no. 3 (February 4, 2011): 483–502. http://dx.doi.org/10.1017/s0021875810002410.
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In her 1986 book All God's Children Need Traveling Shoes, Maya Angelou reflected on the meaning of identity among the people of the African diaspora. A rich and highly reflective memoir, All God's Children Need Traveling Shoes recounted the author's experiences, relationships, and quest for a sense of individual and collective belonging throughout the African diaspora. At the core of Angelou's quest for individual and collective identity lay Africa, a continent whose geography and history loomed large in her very personal story, and in her efforts to create a sense of “kinship” among people of African descent throughout the world. Starting with Maya Angelou's All God's Children Need Traveling Shoes, this essay considers the significance of “Africa” as a geographical site, political space, and constantly reimagined history in the formation of black identity in the travel writings of black diaspora authors since the 1980s. I compare Angelou's work with that of the Hawaiian-born President of the United States Barack Obama, whose Dreams from My Father (1995) offered personal self-reflections and critiques of the African diaspora from a Pacific world perspective. In Obama's rendering of African diasporic identity, Africa has become “an idea more than an actual place.” Half a decade later, and half a world away, the Caribbean-born Afro-Britain Caryl Phillips published The Atlantic Sound (2000), an account of African diasporic identity that moved between understanding, compassion, and a harsh belief that Africa cannot take on the role of a psychologist's couch, that “Africa cannot cure.” These three memoirs offer insight into the complex and highly contested nature of identity throughout the African diaspora, and present very personalized reflections on the geography, politics, and history of Africa as a source of identity and diasporic belonging. Taken together, these three personal narratives represent a challenge to the utility of a transnational black identity that Paul Gilroy suggested in his landmark book The Black Atlantic.
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Renne, Elisha. "Bolaji Campbell. Painting for the Gods: Art and Aesthetics of Yoruba Religious Murals. Trenton, N.J.: African World Press, 2008. xiv + 222 pp. Illustrations. Glossary. References. Index. $29.95. Paper." African Studies Review 52, no. 2 (September 2009): 227–28. http://dx.doi.org/10.1353/arw.0.0208.
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Ilo, Stan Chu. "The Second African Synod and the Challenges of Reconciliation, Justice, and Peace in Africa's Social Context: A Missional Theological Praxis for Transformation—Part 2." Missiology: An International Review 40, no. 3 (July 2012): 249–60. http://dx.doi.org/10.1177/009182961204000303.
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This essay continues the discussion (started in “Part 1” in the April 2012 issue) on the proposals of the Second African Synod for reconciliation, justice, and peace in Africa. In this second part, the theme of reconciliation is developed, while I propose a missional theological praxis of transformation in Africa through African Christianity. The paper argues that this requires the departure from a triumphalistic theology that glories simply in Christian expansion in Africa to a deeper concern on how to bring about the fruits of the eschatological harvest of God's kingdom in the challenging and changing social contexts of African societies. The article proposes how to mine the riches of the new Pentecost currently swiping through Africa by valorizing the agency of African Christians and cultural traditions to bring about a better and more hopeful Africa.
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Gbolo Sanka, Confidence, Patricia Gustafson-Asamoah, and Charity Azumi Issaka. "The Postcoloniality of Poor African Leadership in Achebe’s Fiction: A Close Reading of Arrow of God and A Man of the People." International Journal of Comparative Literature and Translation Studies 6, no. 2 (April 30, 2018): 84. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.2p.84.
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The paper aims at tracing the genesis of abuse of power and the irresponsibility that goes with it to its full blossoming in Achebe’s fiction through a close reading of Arrow of God and A Man of the People. Disenchantment with leadership in Africa, especially after independence, is not new on the African literary scene. But to Achebe, the problems associated with poor leadership in Africa did not start after independence. Failure in leadership only worsened in most African countries after independence due to the perpetuation of colonial vestiges. By doing a close reading of the two novels and by using the theory of postcoloniality, the researchers compare the traditional world of Ezeulu in Arrow of God to the post-independence setting of Chief Nanga in A Man of the People. The paper concludes that Africa has gone beyond the politics of post-colonialism and is now at the postcoloniality stage. In order for Africans to truly overcome the perennial problem of poor leadership, there is the need for us to first accept our role as a continent in contributing towards the failure of leadership in Africa. There is also the urgency to encourage grass root participation and understanding of modern democracy, to build stronger institutions and to put in place heavier punishments for those who abuse power.
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Onyemelukwe, Ndubuisi H., Chidiebere E. Irolewe, Catherine O. Ogbechie, and Abosede O. Ogunnaike. "Literary cum Philoso-Religious Periscope on the Nature of Man." International Journal of English Linguistics 7, no. 6 (September 27, 2017): 88. http://dx.doi.org/10.5539/ijel.v7n6p88.
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The self-evident truth that man is a mystery to himself generates justifiable intellectual curiosity. Giving expression to such curiosity would help to further unravel the mysterious nature of man by means of philoso-religious investigations into the personality of some purposively selected major characters in the literary works of prominent African and non-African writers. Consequently, this study undertakes to investigate some creative works of world-acclaimed fame. Purposively selected for the study in this regard include Profs. Chinua Achebe and Isidore Okpewho’s fictions, Prof. Ola Rotimi’s The gods Are not to Blame, George Orwell’s narratives, Ngugi Wa Thiongo and Micere Githae Mugo’s The Trial of Dedan Kimathi, Marie Correli’s The Sorrows of Satan and Cheik Hamidou Kane’s The Ambiguous Adventure. These classics are selected, because besides being philoso-religiously oriented, their geographical settings cut across the world to validate the findings of the study. The objective of the investigation focused on the selected works is to help man understand himself now more than previously ever, especially in relation to the will of God, his creator. This objective is pursuant to the expectation that achieving it would significantly improve the quality of life on earth, and by extension, man’s eternal destiny. The theoretical premise which drives the investigation of man and his nature in the novels used for the study conceptualises man in relation to ethics and the metaphysical world. It, therefore, provides appreciable insights into man’s identity profile which distinguishes between the created man as an enemy of God and the redeemed man as a friend of God. Relying on some scientific basis, the theoretical framework establishes that God is an undeniable reality, concluding, therefore, that it translates to stark ignorance or gross senselessness not to know Him. The analysis done as part of the study confirms its hypothesis, namely, that literature is a mirror of life which is largely a reflection of the natures of the created man rather than those of the redeemed man. The confirmation of this hypothesis proves that humanity is farther away from God than she is close to Him. In other words, the final destiny of mankind, hereafter, is largely threatened. The pragmatics of this worrisome major finding is that the near-countable redeemed people of God in this generation, especially the clergy, should and must commit themselves to intensified effective creative evangelisation to forestall evil from overtaking the world. Positive response to this clarion call by the redeemed people of God found in all authentic religious sects is imperative, else, evil will eventually overtake the world and provoke God’s devastating wrath on humanity.
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Augustine Umezurike, Samuel, Chux Gervase Iwu, and Lucky Asuelime. "Socio-economic implications of South Africa’s foreign direct investment in Southern African development." Investment Management and Financial Innovations 13, no. 3 (October 10, 2016): 362–70. http://dx.doi.org/10.21511/imfi.13(3-2).2016.08.
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Notwithstanding its struggles to tame the high levels of poverty and inequality, South Africa is considered as a major economic hub of Africa. However, as an economic hub, there are other countries that perceive South Africa as a capitalist, neo-liberal economy that goes all out to dominate not only its neighbors in the southern hemisphere, but also many other developing nations in the continent. Therefore, the main aim of the study is to assess the socio-economic implications of South Africa’s foreign direct investment in Southern Africa. As far as the authors are concerned, there is yet to be a frank analyses of the varying perspectives, as well as a holistic explanation of the clearly, yet complex relationship which exists between South Africa and many other countries in the southern hemisphere. While the authors acknowledge the efforts of several scholars in trying to juxtapoze the nuances in these relationships, they insist that there has not been a contextual treatment with due consideration for the socio-economic implications of South African business expansion in Africa. Thus, the authors sincerely believe that the paper has serious implications for emerging economies especially in Africa. Other African countries can learn from South Africa’s tactical brilliance; the way it has positioned its economy as a major economic hub in Africa with illustrious attractions that are derived from sophisticated infrastructure, a good educational system, a functional health care system and world class standard ecotourism. The study was conducted using documentary analysis and, therefore, allowed the researchers to source and utilize documents, both in private and public domain, on the basis of their relevance to the research. Keywords: democracy, foreign direct investment, public administration, Southern African Development Community, Southern African Customs Union, Southern African Power Pool, regional cooperation. JEL Classification: H5, N27, 016, 019, 024, 055
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Becker, Felicitas, and P. Wenzel Geissler. "Searching for Pathways in a Landscape of Death: Religion and AIDS in East Africa." Journal of Religion in Africa 37, no. 1 (2007): 1–15. http://dx.doi.org/10.1163/157006607x166564.
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AbstractThe commonalities of eastern Africa's history from colonial occupation to the formation of nation states and their post-postcolonial decay, the region's shared experiences with the religions of the book—fist Islam and later Christianity—and its shared struggle with the physical, social, political and epistemological predicament of HIV/AIDS, make East Africa, with its cultural and historical diversity, a suitably coherent field to study the relationship between religion and the experience of AIDS-related suffering. The papers in this issue explore how AIDS is understood and confronted through religious ideas and practices, and how these, in turn, are reinterpreted and changed by the experience of AIDS. They reveal the creativity and innovations that continuously emerge in the everyday life of East Africans, between bodily and spiritual experiences, and between religious, medical, political and economic discourses. Countering simplified notions of causal effects of AIDS on religion (or vice versa), the diversity of interpretations and practices inserts the epidemic into wider, and more open, frames of reference. It reveals East Africans' will and resourcefulness in their struggle to move ahead in spite of adversity, and goes against the generalised vision of doom widely associated with the African AIDS epidemic. Finally, it shows that East Africans understand AIDS not as a singular event in their history, but as the culmination of a century-long process of changing spiritual imaginaries, bodily well-being and livelihoods. Intimately connected to political history and economic fortunes, it presents itself at present as an experience of loss and decay, yet it remains open-ended.
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Bitrus, Ibrahim S. "God Who Curses is Cursed." Journal of Law, Religion and State 6, no. 1 (March 6, 2018): 29–48. http://dx.doi.org/10.1163/22124810-00601002.
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Using historical critical methods of interpretation, many Western and African scholars have dismissed the use of imprecation in Africa as an incantatory, uncritical, and above all, unwholesome Christian practice. But using an Afrocentric method of interpretation, I argue that African Christians’ use of imprecation is a legitimate Christian prayer that is consistent with God’s character of retributive justice, regardless of its unwholesomeness. For many African Christians, to imprecate is to participate in the ongoing and eschatological reality of God’s holy indignation, and judgment against systemic forces of oppression, injustice, and impunity perpetrated by the powers of the enemy.
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Smith, Benjamin. "Termites of the Gods: San Cosmology in Southern African Rock Art. By Siyakha Mguni. Wits University Press, Johannesburg, 2015, 202 pp. ISBN 987-1-86814-776-2. US$ 39.95 (Paperback)." Journal of African Archaeology 14, no. 2 (January 12, 2016): 229–30. http://dx.doi.org/10.3213/2191-5784-10295.
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Olando, Martin. "Bride Wealth and Religio-Cultural Conflict in Africa." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 2, no. 1 (March 26, 2019): 1–10. http://dx.doi.org/10.35544/jjeoshs.v2i1.15.
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Bride wealth has been a significant point of conflict between Christian religion and African religion which goes hand-in-hand with its cultural heritage. Some African Christians have held this practice close to their hearts. In some cases, where bride wealth negotiations have taken place, questions have arisen concerning its alleged conflict with biblical teachings. Is African culture in conflict with indigenous religion of Africa? Does the Christological exhortation in Matthew 5:17 that God’s mission is not to destroy people’s laws and the resultant cultures but to strengthen it? In view of this, a research on bride wealth and its dalliance with Christianity is critically important as we seek to explore how African Christians understand biblical teachings regarding the practice. The goal of this article is to specifically explore a theo-cultural reflection on bride wealth with particular reference to the Dinka Anglican church of Sudan. In turn, this will provide vital lessons for African ecclesiastical context in regard to bride wealth and its resultant rituals and practices. Methodologically, the article samples the Dinka of Sudan; and through extensive study of literature regarding bride wealth. In the nature of things, are there specific cultural elements that contradict biblical teachings? Are there practices that requires refinement and/or abandonment altogether? Does the Dinka case help us to understand the broader African context in its entirely? Such questions inform the methodology in this article.
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Shepherd, Nick. "The uncreated man. A story of archaeology and imagination." Archaeological Dialogues 19, no. 2 (November 26, 2012): 171–94. http://dx.doi.org/10.1017/s1380203812000220.
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AbstractWhat is the place of imagination in archaeology? This paper works with a set of materials from the deep archive of the South African archaeologist John Goodwin (1900–59) to explore the relationship between archaeology and imagination. The first half of the paper focuses on a short story written by Goodwin, describing the accidental creation and subsequent ‘uncreation’ of an indigenous person of the Cape (described in the story as a ‘Hottentot’) by the gods on Olympus. The second half of the paper describes two encounters in life between Goodwin and indigenous people of the Cape (the first with the so-called ‘Tweerivieren Bushmen’, exhibited in life at the Empire Exhibition of 1936; the second with the human remains from Oakhurst Cave). Encounters in life, in death and in imagination, the terms of these three episodes double and repeat one another in the different forms of writing to which they give rise (the imagined world of the short story, and the ‘bare description’ of Goodwin's archaeological texts). At the centre of each is the haunted figure of the ‘Bushman’/‘Hottentot’, a being whose status is figured as a kind of ‘death-in-life’. In my telling, forms of actual and epistemic violence are never far from these events. Looking, showing and telling are described as activities which range across a set of characteristic sites: the body, the archive and the grave. In so doing, they summon their counterparts, the categories of the unspeakable and the untellable.
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Kleofastova, Tetiana, Natalia Vysotska, and Oleksandr Muntian. "Teaching Anti-Utopian/Dystopian Fiction in RFL/EFL Classroom as Intercultural Awareness Raising Tool." Arab World English Journal, no. 3 (November 15, 2020): 102–12. http://dx.doi.org/10.24093/awej/elt3.9.
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The article sets out to explore and substantiate the effectiveness of using anti-Utopian and dystopian fiction in teaching intercultural communication. It is based on the lasting experience of teaching Russian and English languages and cultures to students from many European, Asian, and African countries trained as Russian and English philologists at the Kyiv National Linguistic University. Intercultural literacy is one of the conditions sine qua non for successful communications and career in the rapidly globalizing world. Intercultural awareness in the Foreign Language Classroom can be raised by incorporating literary texts written in target languages into the curriculum. In addition to being instrumental for acquiring linguistic prowess, they can also play a substantial part in fostering (inter)cultural competences in non-native speakers. The two texts by contemporary Russian and British writers (Tatiana Tolstaya’s The Slynx and Jeannette Winterson’s The Stone Gods) were selected as case studies due to their artistry in addressing familiar and relevant human concerns, while containing specific cultural codes to be deciphered and understood by the international students. It was established that the success of the teaching/learning process relies on the interactive dialogic qualities inherent in the texts under study and enabling comparative, interdisciplinary, and cross-cultural approaches to them, thus contributing to the formation of full-fledged intercultural speakers. As demonstrated by the article, current dystopian fiction may serve as an efficient tool in enhancing intercultural competence in international students.
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Ssenyonjo, Manisuli, and Saidat Nakitto. "The African Court of Justice and Human and Peoples’ Rights ‘International Criminal Law Section’: Promoting Impunity for African Union Heads of State and Senior State Officials?" International Criminal Law Review 16, no. 1 (February 5, 2016): 71–102. http://dx.doi.org/10.1163/15718123-01601003.
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On 27 June 2014 the African Union (au) Assembly adopted a protocol entitled ‘Protocol on Amendments to the Protocol on the Statute of the African Court of Justice and Human Rights’. This Protocol contains an annex entitled ‘Statute of the African Court of Justice and Human and Peoples’ Rights’. The Protocol and the Statute annexed to it provide for the establishment of a regional court in Africa to be known as the ‘African Court of Justice and Human and Peoples’ Rights’ (African Court). This Court will, among others, exercise criminal jurisdiction over a wide range of international crimes involving individual criminal responsibility and corporate criminal liability over legal persons (with the exception of States), which goes beyond any other international court or hybrid tribunal. This article considers reasons for establishing a regional court in Africa with criminal jurisdiction and examines the likely effectiveness of the African Court focussing on the wide jurisdiction conferred on the Court; the impact of immunity from criminal prosecution granted to serving au heads of State and other undefined ‘senior State officials’; and the need to strengthen national criminal jurisdictions to enable them to prosecute international crimes in Africa.
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Vengroff, Richard. "Retirement, Replacement, and the Future of African Studies." African Issues 30, no. 2 (2002): 57–62. http://dx.doi.org/10.1017/s1548450500006508.
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At meetings of African studies specialists, informal conversation often turns to the future of area studies and of African studies in particular. In her 1996 monograph African Studies in the United States: A Perspective, Jane I. Guyer goes as far as saying, “No one’s view of the future of African Studies is rosy.” Attacks on area studies during the 1990s, especially attacks coming from scholars with African specialist credentials, such as Robert Bates, stung researchers who work on Africa, most of whom are based in traditional departments. The crux of these arguments seems to be that area studies are becoming irrelevant as the disciplines become more “scientific” in their approach and more sophisticated methodologically.