Academic literature on the topic 'Mandingo (african people) – history'
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Journal articles on the topic "Mandingo (african people) – history"
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Conrad, David C. "Islam in the Oral Traditions of Mali: Bilali and Surakata." Journal of African History 26, no. 1 (1985): 33–49. http://dx.doi.org/10.1017/s0021853700023070.
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As a study of some Islamic factors involved in the construction of oral narrative by Manding bards, this article is chiefly concerned with two distinct cases in which griots have borrowed important legendary figures from the literature of Arabia. It is found that Bilali, described by traditional genealogists as progenitor of the ancient ruling branch of the Keita lineage, originated as Bilāl ibn Rabāḥ, a companion of Muhammad and the first mu'adhdhin. Genealogies or descent lists of early Malian rulers still contain names that have apparently survived from pre-Islamic times, but in most instances these early forebears of chiefly rank have been moved forward into the Islamic era and displaced as founding ancestors by figures like Bilali, who originated in Muslim Arab literature. Similarly, at the lower levels of the social hierarchy, major artisan classes like the blacksmiths and leatherworkers have adopted their own collective ancestors from Islamic tradition.In the case of Surakata, collective ancestor of Bambara and Mandinka griots, it is recalled that he began as Surāqa ibn Mālik, in Arab tradition an enemy of Muhammad who became an early convert to Islam, a conversion that seems to have had a special resonance in a West African setting where many people have made the same shift. Pre-Islamic themes in Manding oral tradition have in many cases been obliterated by the bards' preoccupation with Islamic subjects, particularly events from the life and times of the Prophet. However, despite the pervasiveness of Islamic themes, the blood motif found in some accounts of griot ancestry indicates that at least the essence of certain elements of pre-Islamic West African culture survives in Manding oral tradition.
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Tamari, Tal. "The Development of Caste Systems in West Africa." Journal of African History 32, no. 2 (1991): 221–50. http://dx.doi.org/10.1017/s0021853700025718.
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Endogamous artisan and musician groups are characteristic of over fifteen West African peoples, including the Manding, Soninke, Wolof, Serer, Fulani, Tukulor, Songhay, Dogon, Senufo, Minianka, Moors, and Tuareg. Castes appeared among the Malinke no later than 1300, and were present among the Wolof and Soninke, as well as some Songhay and Fulani populations, no later than 1500. All the West African castes ultimately developed from at most three centers, located among the Manding, Soninke, and/or Wolof. Migration is the key process explaining the current distribution of caste people. Formation of blacksmith and bard castes among the Manding may be related to the Sosso–Malinke war, described in the Sunjata epic, which led to the founding of the Mali empire. As they evolved over time, castes acquired secondary specializations or changed occupations, and moved up or down in rank relative to other social groups. Although marriage alliances took place within a caste or among a limited number of castes, castes did not form demographic isolates. Children of caste men and slave concubines had caste status, while free persons taken captive in war sometimes claimed to be caste members. Assimilation of local artisans to a caste may have occurred when caste institutions were first introduced into a given area.
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Ako Odoi, David, and Ernest Kwesi Klu. "Ethnography Within an Autobiographical Portrait: The Case of Camara Laye’s the African Child." International Journal of Applied Linguistics and English Literature 7, no. 4 (2018): 87. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.4p.87.
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Africa as a continent has many ethnic groups. For most non-Africans, Africa is a homogenous society and therefore all African societies and cultures are lumped together. There may be many similarities between cultures. However, the subtleties in culture for each group are not obvious to people outside Africa and most often they are ignored. Early novelists from Africa like Camara Laye have sought to project their own unique stories and give an expose on what and why their ethnic group puts up certain practices. In these stories however, the artist also invariably writes the history or ethnography of the group. So, though Laye’s work is regarded as a novel and in most instances as an autobiography of childhood, the work has deep touches of ethnography and therefore provides a bridge between these two spheres. It becomes therefore important to have a close study of these two domains as shown in The African Child. This paper therefore aims at investigating some ethnographic concerns of the Mandinka society and analyzes the purpose and role of two prominent names used in the work. It is these apparently neglected part that aid in projecting Laye’s autobiography.
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Hinchman, Mark. "House and Household on Gorée, Senegal, 1758-1837." Journal of the Society of Architectural Historians 65, no. 2 (2006): 166–87. http://dx.doi.org/10.2307/25068263.
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The West African island of Gorée was one of the nodes that connected African trading routes to North Atlantic trade. The varied population included English, French, Portuguese, Manding, Moor, Sereer, and Wolof. The island was notable because many of the categories by which people are identified-gender, race, class-were not strictly defined and did not dictate economic success. At one time, African women constituted the majority of property owners. Whereas many colonial studies focus on urbanism and colonial discourse, this article looks to the domestic sphere. For this inquiry into life on the ground, I cast my net wide and draw on source materials including rental contracts, wills, and probate inventories. My goal is to complicate the perception of how buildings functioned in colonial environments. The primary method is considering a variety of users, including wealthy Europeans, tenants, servants, and those for whom Gorée is most widely known-slaves.
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Wright, Donald R. "Requiem for the Use of Oral Tradition to Reconstruct the Precolonial History of the Lower Gambia." History in Africa 18 (1991): 399–408. http://dx.doi.org/10.2307/3172074.
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For the simple truth is that much oral tradition is mutually contradictory, biased, garbled, nonsensical, and essentially codswallop.In 1974—the same year I ventured into the field to begin collecting oral data for my doctoral thesis, a precolonial history of a Mandinka state at the mouth of the Gambia River—Robert W. Fogel and Stanley L. Engerman published their now much maligned work on African American slavery, Time on the Cross. With publication of the book, Fogel and Engerman did something few historians had done before or have done since: they made public their evidence—all of it, data and statistical methodology—so others could determine how they had arrived at their conclusions. Perhaps it was because their interpretation of slavery was so different from those preceding it that historians used Fogel and Engerman's published evidence to dismantle, piece by piece, their arguments and the way they had arrived at them.But making available otherwise inaccessible evidence seemed to me the right thing to do. So, in the field and afterward, I offered up my oral data. (The written evidence I used was already available, either published or in archives at various places on three continents.) I deposited copies of cassette tapes of my interviews, with copies of transcribed translations, in the Gambia and in the United States. Also, within a few years of finishing the dissertation I published two volumes of translated, transcribed, and annotated oral traditions from the collection in an inexpensive series that I thought would be accessible to most interested parties. If people wanted to test my hypotheses, attack my methods, or berate my conclusions, they at least had the materials for doing so.
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Cisse, Ousmane. "ʿAjamī Script in Senegambian Mandinka Communities". Islamic Africa 14, № 2 (2023): 199–217. http://dx.doi.org/10.1163/21540993-20230006.
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Abstract The article discusses the rich oral and written traditions of the Mandinka communities in West Africa. Their oral traditions, which are embodied by the jali (griot) caste, have served for centuries to transmit multiple forms of knowledge between generations. Besides their oral traditions, multiple forms of literacy coexist with illiteracy in the Mandinka communities in Senegambia. The first form of literacy in Mandinka communities is ʿAjamī. Currently, ʿAjamī remains the primary means of written communication for many Mandinka speakers in Senegambia. They keep their records of various events and transmit various forms of knowledge in this medium. Using selected Mandinka ʿAjamī texts, this paper focuses on the innovations that Mandinka scholars have made to the classical Arabic script in order to develop their own ʿAjamī writing system. I discuss the people who use the system, the types of texts that are produced, and the broader social and cultural significance of ʿAjamī in Senegambian Mandinka communities.
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Rovenchak, Andrij. "A Quantitative Analysis of Writing Systems: The N’ko Alphabet." Ukraina Moderna 27, no. 27 (2019): 139–52. http://dx.doi.org/10.30970/uam.2019.27.1066.
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The region of West Africa is of interest for the study of the origin and development of writing because a number of scripts were created there for several local languages during the 19th and 20th centuries, especially for the Mande family (the Vai, Mende, Kpelle, Looma, and Bamana syllabaries). In 1949 the Guinean enlightener Soulemayne Kanté developed the N’Ko alphabet for the Manding (Manden) languages, which belong to the Mande family and include, in particular, Bamana (Bambara), Jula (Dyula, Dioula), and Maninka. The name “N’Ko” originates from the phrase N ko ‘I say’ in Manding languages. This script is predominantly used in Guinea for Maninka (Maninka-Mori), which is native to more than 3.5 million people in Guinea, Mali and Sierra Leone. The N’Ko alphabet is also widely used in Liberia, the Côte d’Ivoire, and the African diaspora (mainly in Nigeria and Egypt) by a hundred thousand to a million persons. This article provides information about studies of various aspects of the N’Ko alphabet. First of all, the complexity of the graphic forms of each of the 27 letters is calculated according to certain principles. For example, the point corresponds to 1, the straight line segment is 2, and the arc is 3; also certain weight is given to various types of connections and crossed lines. A frequency analysis of the distribution of letters is undertaken in the corpus of Maninka texts written in N’Ko, with more than 3.1 million words. This made it possible, in particular, to trace the extent to which the complexity of the graphic form of the signs correlates with their frequency. It appears that such a correlation is not very significant: the correlation coefficient is –0.38, whereas, for example, for the Morse code in English texts it reaches –0.82. The full inverse correlation, when simpler characters are always used to represent more frequent letters, corresponds to –1. It has also been shown that frequency analysis can serve as a further justification for certain orthographic principles in N’Ko, particularly of tone notation. The next task was to calculate orthographic uncertainty: in an ideal alphabet, where there is a one-to-one correspondence between phonemes (sounds) and graphemes (signs), this uncertainty is equal to zero. In the N’Ko alphabet, its values are quite small: 0.37 without taking into account the tone notation, and 0.22 with tone notation. For comparison, the values corresponding to some “old” writing systems are as follows: in the Ukrainian alphabet, it equals 1.12, while a slightly simpler Italian orthography provides uncertainty at the level of 0.56. The results obtained in this study can be useful for studying phonotactics, prosodic elements, and the history of writing and lexicography, as well as in comparative and contrastive studies.
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BEINART, WILLIAM. "History of the African People." South African Historical Journal 18, no. 1 (1986): 223–28. http://dx.doi.org/10.1080/02582478608671614.
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Mungazi, Dickson A., and Robert W. July. "A History of the African People." International Journal of African Historical Studies 26, no. 1 (1993): 221. http://dx.doi.org/10.2307/219213.
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Nantambu, Kwame. "Book Review: Review Article: Africa and African People in World History: Understanding Contemporary Africa, African History, a History of the African People, Plundering Africa's Past." A Current Bibliography on African Affairs 28, no. 2 (1996): 119–24. http://dx.doi.org/10.1177/001132559702800204.
Full textDissertations / Theses on the topic "Mandingo (african people) – history"
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Hoven, Ed van. "L'oncle maternel est roi la formation d'alliances hiérarchiques chez les Mandingues du Wuli (Sénégal) /." Leyde, Pays-Bas : Research School CNWS, 1995. http://books.google.com/books?id=Q8LZAAAAMAAJ.
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Jansen, Jan. "De draaiende put een studie naar de relatie tussen het Sunjata-epos en de samenleving in de Haut-Niger (Mali) /." Leiden : Onderzoekschool CNWS, 1995. http://catalog.hathitrust.org/api/volumes/oclc/34727305.html.
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Durán, Lucy. "Stars and songbirds Mande female singers in urban music, Mali 1980-99 /." Boston Spa, U.K. : British Library Document Supply Centre, 1999. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.340348.
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Queener, Nathan Lee. "The People of Mount Hope." Youngstown State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1263334302.
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Ford, Na'Imah Hanan. "A theory of Yere-Wolo coming-of-age narratives in African diaspora literature /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/5959.
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Thesis (Ph. D.)--University of Missouri-Columbia, 2007.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on March 12, 2009) Includes bibliographical references.
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Mthethwa, Absalom Muziwethu. "The history of abakwaMthethwa." Thesis, University of Zululand, 1995. http://hdl.handle.net/10530/1193.
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A research project submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of History at the University of Zululand, South Africa, 1995.<br>AbaKwaMthethwa form a very important component of the
Zulu nation as we know it today. They were in fact
the vanguards in the implementation of the idea of a
confederation of smaller states (clans) under one
supreme ruler or a king who become their overlord.
The history of abaKwaMthethwa is so wide that one
would need volumes to do justice to it. This project
is only going to deal with their movement from around
uBombo mountains round about AD 1500 to 1818 when
king Dingiswyo was assassinated by Zwide, inkosi of
the Ndwandwe people.
This project will furthermore concentrate on the life
of Dingiswayo from the time he escaped death from his
father. The project also seeks to examine the
controversy surrounding Dingiswayo's formative
journey. It is intended that Dingiswayo's influence
and his contribution socially, politically, military
and economically to the upliftment of the Mthethwa
confederacy will be examined. Finally mention will
be made of the royal imizi, some principal imizi not
necessarily royal ones, as well as religious imizi
that are to be found at KwaMthethwa.
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Nissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.
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Bibliography: pages 94-97.<br>This study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.
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Jolly, Pieter. "Strangers to brothers : interaction between south-eastern San and southern Nguni/Sotho communities." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/21822.
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Bibliography: pages 131-146.<br>There is presently considerable debate as to the forms of relationships established between hunter-gatherers and their non-forager neighbours and whether relationships which are documented as having been established significantly affected these hunter-gatherer societies. In southern Africa, particular attention has been paid to the effects of such contact on hunter- gatherer communities of the south-western Cape and the Kalahari. The aim of this thesis has been to assess the nature and extent of relationships established between the south-eastern San and southern Nguni and Sotho communities and to identify the extent to which the establishment of these relationships may have brought about changes in the political, social and religious systems of south- eastern hunter-gatherers. General patterns characterising interaction between a number of San and non-San hunter-gatherer societies and farming communities outside the study area are identified and are combined with archaeological and historiographical information to model relationships between the south-eastern San and southern Nguni and Sotho communities. The established and possible effects of these relationships on some south-eastern San groups are presented as well as some of the possible forms in which changes in San religious ideology and ritual practice resultant upon contact were expressed in the rock art. It is suggested that the ideologies of many south-eastern San communities, rather than being characterised by continuity throughout the contact period, were significantly influenced by the ideological systems of the southern Nguni and Sotho and that paintings at the caves of Melikane and upper Mangolong, as well as comments made upon these paintings by the 19th century San informant, Qing, should be interpreted with reference to the religious ideologies and ritual practices of the southern Nguni and Sotho as well as those of the San. Other rock paintings in areas where contact between the south-eastern San and black farming communities was prolonged and symbiotic may need to be similarly interpreted.
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Chessum, Lorna. "From immigrants to ethnic minority : African Caribbean people in Leicester, 1945-1981." Thesis, De Montfort University, 1998. http://hdl.handle.net/2086/4116.
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Ndima, Mlungisi. "A history of the Qwathi people from earliest times to 1910." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1002402.
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This is the first history of the Qwathi to appear. It relates all the events which have shaped the historical consciousness of the Qwathi people. The first chapter deals with the foundation of the Qwathi chiefdom by Mtshutshumbe and his followers who emigrated from EmaXesibeni to Thembuland before 1700. It also covers the development of the various Qwathi clans. The reign of Fubu which is discussed in Chapter Two was characterised by warfare. The most important of these wars was the Qwathi-Thembu war of the beginning of the nineteenth century. Its importance lies in the fact that although the Qwathi were a small chiefdom, they were able to goad the Thembu nation into war, the results of which were indecisive, hence, in subsequent years, the Thembu were always cautious in their dealings with the Qwathi. Fubu's other wars, including those of the Mfecane, are also discussed. Chapter Three deals mainly with the Qwathi-Thembu relations during the reign of Dalasile, Fubu's son. These were at first cordial but they became strained when Ngangelizwe took over as Thembu king in 1863. Dalasile refused to involve the Qwathi people in Thembu conflicts with their enemies and he desired to pursue an independent line. In 1875, when Ngangelizwe accepted colonial control, Dalasile stood out against it but, under pressure from the agents of colonialism, he gave in. The period from 1875 to 1880 was one of passive resistence to colonial control. This erupted into Dalasile's rebellion against the colony from 1880 to 1881. Chapter Six deals with the surrender, relocation and the introduction of a new system of control called the "Ward System". The ruling house was replaced by appointed headmen most of whom were drawn from non-Qwathi communities. Chapter Seven deals with the rise and Fall of the Qwathi peasantry. The fall of the peasantry facilitated labour migracy which contributed to further deterioration of the Qwathi both economically and physically.
Books on the topic "Mandingo (african people) – history"
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Suso, Morro. The founder of the Manding Empire: Rulers and their territories of Manding Empire. Sunjata. Jali Moro [sic] Suso, 2008.
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Suso, Morro. West Africa, history of the sub-region, the empire of Manding and kabu organisation: Kings, rulers, and their territories. 2nd ed. Jali Moro [sic] Suso, 2009.
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Suso, Morro. West Africa, history of the sub-region, the empire of Manding and kabu organisation: Kings, rulers, and their territories. 2nd ed. Jali Moro [sic] Suso, 2009.
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Lopes, Carlos. Kaabunké: Espaço, território e poder na Guiné-Bissau, Gâmbia e Casamance pré-coloniais. Comissão Nacional para as Comemorações dos Descobrimentos Portugueses, 1999.
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Niane, Djibril Tamsir. Histoire des Mandingues de l'Ouest: Le royaume du Gabou. Karthala, 1989.
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Weldon, Aubrey W. A. From Mandingo to Weldons-- the evolution of one American family. Aubre' Pub., 1997.
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Sebestyén, Éva. The history of Bidyini and Kaabu: Two chronicles in Arabic from Guinea-Bissau. Avicenna Institute of Middle Eastern Studies, 2007.
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Jéli Kanku Madi Jabaté de Kéla. L' histoire du Mandé. Association SCOA pour la recherche scientifique en Afrique noire, 1987.
Find full textBook chapters on the topic "Mandingo (african people) – history"
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Frazier, Robeson Taj. "The Congress of African People." In The New Black History. Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230338043_9.
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Ouzman, Sven. "Cosmology of the African San People." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures. Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9707.
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Earle, Jonathan. "Free Black People in the New Republic." In The Routledge Atlas of African American History, 2nd ed. Routledge, 2021. http://dx.doi.org/10.4324/9781003123477-11.
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Burness, Don. "From the Boundaries of Storytelling to the History of a People." In African Histories and Modernities. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-50797-8_2.
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Earle, Jonathan. "Black People in British North America, 1680–1740." In The Routledge Atlas of African American History, 2nd ed. Routledge, 2021. http://dx.doi.org/10.4324/9781003123477-6.
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Widgren, Mats. "Mapping Global Agricultural History: A Map and Gazetteer for Sub-Saharan Africa, c. 1800 AD." In Plants and People in the African Past. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89839-1_15.
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Jaouadi, Sahbi, and Vincent Lebreton. "Pollen-Based Landscape Reconstruction and Land-Use History Since 6000 BC along the Margins of the Southern Tunisian Desert." In Plants and People in the African Past. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89839-1_24.
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Diouf, Mamadou. "Young People and Public Space in Africa: Past and Present." In The Palgrave Handbook of African Colonial and Postcolonial History. Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-59426-6_45.
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Catsam, Derek Charles. "“The Creation of a Frustrated People”: Race, Education, the Teaching of History and South African Historiography in the Apartheid Era." In Ideas of 'Race' in the History of the Humanities. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49953-6_12.
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Distiller, Natasha. "Well-Intentioned White People and Other Problems with Liberalism." In Complicities. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79675-4_2.
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AbstractThis chapter focuses on liberalism and neoliberalism as both constituents and consequences of the emergence of the psy disciplines through specific processes of modernity in the West. It explores the unified Cartesian subject on which psychology initially depended. It addresses American and South African versions of liberalism and their relationship to race. It also addresses the notion of universal humanity and its relation to the idea of complicity, and begins to apply the idea to intersubjective psychology. The chapter also summarizes the place of Freud’s Oedipus complex in this matrix of ideas and history, and the idea of the Western subject that has emerged accordingly, through and for psychology.
Conference papers on the topic "Mandingo (african people) – history"
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Rieger, Marie A. "Multicultural aspects of colonial street names in the city of Dar es Salaam." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/44.
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When used in a purely descriptive sense, the term multicultural means the simultaneous presence of people with different cultural backgrounds. If one takes this perspective, the city of Dar es Salaam is multicultural from its very beginnings. Geographically lying on the African continent, the city was founded by an Omani Sultan and, until Independence in 1961, was the capital of German East-Africa and subsequently administered by the UK. This eventful history is reflected in the different layers of names assigned to the streets in the historical city centre. The following article analyses the German colonial names focusing on the multicultural aspects they inscribe into the cityscape.
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Sproull, Robert. "Resilience through Social Infrastructure." In 2022 AIA/ACSA Intersections Research Conference. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.aia.inter.22.19.
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The Peacock Tract in Montgomery, Alabama is one of Montgomery, Alabama’s first African-American neighborhoods. Originally a plantation where enslaved people worked the land, the rise of this community included the city’s first African-American churches which helped change the course of American history by becoming one of Montgomery’s centers of civil rights activity. The churches of the Peacock Tract were the places that witnessed the election of Martin Luther King as leader of the Montgomery Improvement Association, the vote to extend the city bus boycott, and the final rest stop on the Selma to Montgomery March.Later, the community was the site of racially and politically motivated retributive urbanism when the city’s African-American social infrastructure was intentionally targeted by Interstates. The effects of this massive disruption are still evident. The interstates quartered the community and severed it from the rest of the city, and at first look, this retaliatory urban maneuver may appear successful. However, the Peacock Tract has endured despite the immense piece of critical infrastructure positioned to intentionally disrupt it.This paper proposes that due to the strength and history of the enduring pieces of social infrastructure, specifically the historic churches, the area has yet to be overridden or abandoned, and supports the argument that the resilience of a place is inextricably tied to the strength of the social infrastructure within it. The paper highlights several interdisciplinary interventions proposed by undergraduate environmental design students. It presents a design research course where students are asked to consider infrastructure as an agent of connection, inclusion, or restoration. as opposed to division. Students worked with community partners to develop proposals providing a suture, between the quadrants left in the interstate’s aftermath. While each project proposes a unique programmatic solution, the intersection of social and critical infrastructure in pursuit of resilience is present throughout.
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Hogrefe, Jeffrey, and Scott Ruff. "Connecting to the Archive: Counter-gentrification in Central Brooklyn." In 110th ACSA Annual Meeting Paper Proceedings. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.am.110.78.
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Weeksville was founded in 1838 by formerly enslaved persons and freedmen who sought to create a self-sustaining utopian community in Brooklyn, New York. Distinguished by its urbanity, size, and relative physical and economic stability, the community provided sanctuary for self-emancipated persons from Southern slave plantations, and for free Black people escaping the violence of New York City’s Draft Riots in 1863. The second largest African American community in the U.S. was absorbed by the forces of real estate development in New York City. After almost fifty years of community led persistence and vision, in 2014 the Weeksville Heritage Center (WHC) introduced a new Cultural Arts Building and interpretive landscape on the same campus as the original community. “Connecting to the Archive: Counter-Gentrification Tactics in Central Brooklyn,” strengthens community development activities as a counterforce to gentrification through several processes that center around the ongoing development of archival and oral history collections held by the Center. Through academic partnership with Pratt Institute in the Pratt Weeksville Archive students and faculty work together with the Center’s staff and community members on the ongoing archiving project, which seeks to support the Center’s efforts to preserve and add to the archive, provide access to, and interpret the archival microhistory of community development and documentation activities that led to the formation of the Society and its growth. Historic Black nineteenth century self-supporting communities can become a model for empowerment in twenty first century shrinking Black communities rendered apolitical and ahistorical and little hope for a future. Central Brooklyn is arguably the largest African American community in the U.S., with a population that is shrinking in numbers due to white gentrification and beset by the traumas caused by anti-Black racism, generational displacement and poor access to public services. To assist in this effort, the project engages with local residents in oral history and critical ethnography practices so as to decentered the privileged position of the ethnographer. Based on the multidimensional method of Edgar Morin and everyday life practitioners, the goal is to empower residents to utilize the archive through interviewing, self-documentation, storytelling, and appreciation of archival and oral history methodologies. The project connects the Center to its immediate community and the immediate community to the Center through the effort to document the memory and experience of the neighborhood in the past, present, and future, to engage with and expand the archival collections held at the Center so as to create a place of refuge, delight and individual and collective history as a counterforce to the forces of global neoliberalism that continue to degrade, marginalize and challenge BIPOC community building.
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Bardarov, Georgi. "WATER CONFLICTS LINKED TO CLIMATE CHANGE AND POPULATION EXPLOSION." In 23rd SGEM International Multidisciplinary Scientific GeoConference 2023. STEF92 Technology, 2023. http://dx.doi.org/10.5593/sgem2023v/4.2/s19.48.
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The second half of the twentieth and the beginning of the twenty-first century are marked by two processes that pose a serious threat to the sustainable development of the world in the near future. These are the population explosion in certain parts of the world and climate change. At the beginning of the second millennium the world population was only 300 million, today it exceeds 8 billion and by the middle of this century it will reach 10 billion. At the same time, throughout human history, people have lived and worked in an identical way, now for the first time we have industry, transport, industrial animal husbandry that seriously pollute the natural environment, the consequences of it are unpredictable and they are bound to affect people. And this is already occurring, with increasingly acute drinking water shortages catalysing existing ethno-religious conflicts and generating new ones. The ones we have analyzed in this paper are along the Nile and in the Middle East along the Tigris, Euphrates and Jordan rivers. Already more than half of African countries are in water stress, and nearly a third in water disaster, including one, Uganda, which according to UN projections is expected to have a population growth between 2000 and 2050 of 302%! And when we talk about climate change and water conflicts, we need to act immediately so that tomorrow is not too late!
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Arantes, Priscila, and Cynthia Nunes. "Into the decolonial encruzilhada: the Afrofuturistic collages of Luiz Gustavo Nostalgia as the artistic materialization of cruzo." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.88.
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The task of reviewing the silences present in hegemonic histories emerges at the beginning of the 20th century, seeking to provide a more amplified way of understanding the history of peoples and nations subjected to colonial subjugation. Rufino (2019) considers that this space of decolonization presents itself under the name of “encruzilhada” (crossroads) and understands the potentialities of the orixá Exu, of Yoruba spirituality: the orixá of communication, of the paths and the guardian of axé (vital energy). Exu disarray what exist to reconstruct— therefore, since the encruzilhada is Exu’s place, it is a space that allows the crossing of knowledge produced as deviations from colonial impositions on so-called official knowledge, a process which the author names “cruzo” (cross): the encruzilhada is a refusal to everything put as absolute; Exu is the movement of that encruzilhada. In addition to the positivization of the knowledge and ways of living of peoples who have suffered, over the centuries, from numerous processes of inferiority, it is necessary to insert this knowledge in the cultural elements of the present— and in the conceptions about the future. It is in this context that, regarding the experience of Afro-diasporic peoples, a global aesthetic movement that encompasses arts, literature, audiovisual and academic research emerges: Afrofuturism (YASZEK, 2013). Afrofuturism goal is to connect the dilemmas of the African diaspora to technological innovations, commonly unavailable to the descendants of the enslaved, and it aims to establish possible future scenarios— scenarios that contemplate the presence and, furthermore, the protagonism of black people (YASZEK, 2013). To this end, the movement breaks with the Western linear chronology and starts to consider time in a cyclic way, interweaving past, present and future in a single composition: in the same way that Exu, in the Yoruba cosmology, killed a bird yesterday with a stone that has only been thrown today, Afrofuturism weaves a web of historical and cultural retaking of African memory with questions that arise from the reflection of the problems faced by black people in the present, in order to think about a positive and possible future, once a dystopian scenario is already weighing on the shoulders of them. In the frontier of visual arts and design, Luiz Gustavo Nostalgia, a creator based on Rio de Janeiro, dismantles existing images and rearranges them through collages to create a new intention of meaning. His work evokes the cruzo on the principle of rearranging— central to collages— with the widespread rearrangement of our ways of living and understanding society— based on an Afrofuturistic conception of world— by celebrating African motifs, culture and spirituality, allied to the already acquainted aesthetics of “future” (such as the galaxy, bright lights and robotic elements). Through your creation, the artist is capable of presenting a future where black people do exist as protagonists and have their culture, past and roots celebrated.
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Kelechi, F. M., I. S. Ogbodo, J. A. Adah, A. A. Aribisala, and P. I. Akagbosu. "Achieving Sustainable Energy Transition; - What Works in Sub-Saharan Africa." In SPE Nigeria Annual International Conference and Exhibition. SPE, 2023. http://dx.doi.org/10.2118/217226-ms.
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Abstract According to a United Nations report from November, 2022, the world population reached 8 billion for the first time in human history with 6.74 billion people living in low and middle - income countries (LMICs) and 1.3 billion living in developed countries. 53 of Africa's 54 countries fall under the former category. The population of Africa is estimated to be 1.4 billion with 1.17 billion in sub-Saharan Africa. Presently, 770 million people globally have no access to electricity mostly in Africa and Asia with 3.8 billion depending on solid fuels for cooking and other domestic uses. Data obtained from WHO reported that 568 million people in sub-Saharan Africa are living without access to electricity and clean energy. In developing nations, wood, charcoal, and dung are commonly used as traditional cooking fuels, with wood being the primary source of energy. The emission from these fuels in addition to those from fossil fuels further reduces the quality of air which causes ambient air pollution, a condition with adverse effects on human health. However, there are initiatives that have been adopted to alleviate the problems including the future expectation for global access to clean energy as conveyed in the 2030 United Nations Sustainable Development Goals (goal number 7); the 2063 African Union Commission Agenda; the Paris Agreement at COP21; and the United Nations Sustainable Energy for All (SE4A). This paper reviews historical trends in energy usage in sub-Saharan Africa, the present conditions and status of development, across policy and technological prongs, in terms of the current energy transition. Furthermore, the paper seeks to highlight opportunities for future sustainable energy development across all sectors and businesses in order to provide energy to the 568 million without access in sub-Saharan Africa, while bearing in mind the environmental implications for the global population at large.
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Dainese, Elisa. "Le Corbusier’s Proposal for the Capital of Ethiopia: Fascism and Coercive Design of Imperial Identities." In LC2015 - Le Corbusier, 50 years later. Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.838.
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Abstract: In 1936, immediately after the Italian conquest of the Ethiopian territories, the Fascist government initiated a competition to prepare the plan of Addis Ababa. Shortly, the new capital of the Italian empire in East Africa became the center of the Fascist debate on colonial planning and the core of the architectural discussion on the design for the control of African people. Taking into consideration the proposal for Addis Ababa designed by Le Corbusier, this paper reveals his perception of Europe’s role of supremacy in the colonial history of the 1930s. Le Corbusier admired the achievements of European colonialism in North Africa, especially the work of Prost and Lyautey, and appreciated the results of French domination in the continent. As architect and planner, he shared the Eurocentric assumption that considered overseas colonies as natural extension of European countries, and believed that the separation of indigenous and European quarters led to a more efficient control of the colonial city. In Addis Ababa he worked within the limit of the Italian colonial framework and, in the urgencies of the construction of the Fascist colonial empire, he participated in the coercive construction of imperial identities. Keywords: Le Corbusier; Addis Ababa; colonial city; Fascist architecture; racial separation; Eurocentrism. DOI: http://dx.doi.org/10.4995/LC2015.2015.838
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Williams, Titus, Gregory Alexander, and Wendy Setlalentoa. "SOCIAL SCIENCE STUDENT TEACHERS’ AWARENESS OF THE INTERTWINESS OF SOCIAL SCIENCE AND SOCIAL JUSTICE IN MULTICULTURAL SCHOOL SETTINGS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end037.
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This qualitative study is an exploration of final year Social Science education students awareness of the intertwined nature of Social Science as a subject and the role of social justice in the classroom of a democratic South Africa. This study finds that South African Social Science teachers interpret or experience the teaching of Social Science in various ways. In the South African transitional justice environment, Social Science education had to take into account the legacies of the apartheid-era schooling system and the official history narrative that contributed to conflict in South Africa. Throughout the world, issues of social justice and equity are becoming a significant part of everyday discourse in education and some of these themes are part of the Social Science curriculum. Through a qualitative research methodology, data was gathered from Focus Group Discussion (FGD) sessions with three groups of five teacher education students in two of the groups and the third having ten participants from the same race, in their final year, specializing in Social Science teaching. The data obtained were categorised and analysed in terms of the student teacher’s awareness of the intertwined nature of Social Science and social justice education. The results of the study have revealed that participants had a penchant for the subject Social Science because it assisted them to have a better understanding of social justice and the unequal society they live in; an awareness of social ills, and the challenges of people. Participants identified social justice characteristics within Social Science and relate to some extent while they were teaching the subject, certain themes within the Social Science curriculum. Findings suggest that the subject Social Science provides a perspective as to why social injustice and inequality are so prevalent in South Africa and in some parts of the world. Social Science content in its current form and South African context, emanates from events and activities that took place in communities and in the broader society, thus the linkage to social justice education. This study recommends different approaches to infuse social justice considerations Social Science; one being an empathetic approach – introducing activities to assist learners in viewing an issue from someone else’s perspective, particularly when issues of prejudice or discrimination against a particular group arise, or if the issue is remote from learners’ lives.
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O'Connor, Kate, and Makenna Karst. "Innovation through Investigation: Creating a Cooperative Social Community." In 112th ACSA Annual Meeting. ACSA Press, 2024. http://dx.doi.org/10.35483/acsa.am.112.91.
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The community of Idlewild, located in Yates Township, Michigan, possesses a significant history as the largest historic African American resort community established during the Jim Crow Era. Established in 1912, it thrived for more than fifty years but declined with the passing of the Civil Rights Act in 1964. However, Idlewild has begun to revitalize, with new full-time residents seeking work-life balance in a rural context and, most importantly, residency in a safe community. However, Idlewild was originally designated for seasonal residents, resulting in a new set of needs for community sustainment.A special focus on research that engages with community visioning to develop planning that realigns community, township, and county goals for Idlewild is a significant driver in this exercise. The use of community visioning will be coupled with the township master planning process with focus on sustain-ability; the implementation of social solidarity economics, as well as open book management, will solidify the continued success of the community in the spirit of “co-opetition”. The application of these theories and their effect on the sustain-ability of Idlewild will be of particular interest. In addition to the environment, sustainability will include concern for people and economy to develop a balanced community structure. Social solidarity economic principles refer to a set of values and practices aimed at promoting economic systems that prioritize cooperation, social justice, and sustainability. It is an alternative model to the mainstream capitalist system and seeks to address the inequalities and environmental challenges created by traditional market economies. The principles of solidarity economy emphasize the well-being of individuals and communities over profit maximization. Key Principles that will be addressed in this paper are: 1. Solidarity and Cooperation 2. Social Justice and Equity 3. Democratic Governance 4. Sustainable Development5. Localization and Autonomy 6. Diverse Economic Forms 7. Ethical Consumption 8. Education and Awareness A critical factor in the planning process is preserving historical community values while not stifling progress that will allow for a continued longevity. Embracing the African American heritage of Idlewild makes this instance of cooperative community living a unique example, amplified by its resort identity. Extensive literature review, community engagement, and active group communication will serve as the basis for planning.The strategic conversation of the Idlewild community members will be formulated through the lens of social solidarity economic principles and community theory, leading to documentation of solutions for the future of Idlewild. The aspiration for this process is to create a successful case study for other rural communities to begin planning and applying cooperative community modeling.
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Britton, Mark, Eric Porges, Ronald Cohen, et al. "Adolescent-Onset Cannabis Use Disorder Is Associated With Greater Self-Reported Apathy Among Adults Living with HIV in Florida." In 2022 Annual Scientific Meeting of the Research Society on Marijuana. Research Society on Marijuana, 2022. http://dx.doi.org/10.26828/cannabis.2022.02.000.41.
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INTRODUCTION Heavy cannabis use has been associated with increased self-reported apathy, or the reduction in motivation and goal-oriented behavior. Apathy is also prevalent in people living with HIV (PLWH). Cannabis use is prevalent among PLWH and has been associated with alterations in brain areas linked to motivation and reward. However, there is a paucity of studies directly examining heavy cannabis use as a predictor of apathy in this population. The current study focuses on age of initiating heavy use, as the neurobehavioral effects of chronic cannabis use may be intensified by early heavy use. We hypothesized that adolescent-onset heavy users would show greater apathy than adult-onset heavy users and that both groups would show greater apathy than never-heavy users and never-users. METHODS Baseline data were taken from a larger study of marijuana use, cognition, and health in adults living with HIV; included participants had complete marijuana use data (N = 236). The Marin Apathy Evaluation Scale – Self (AES-S) was used to measure self-reported apathy. The marijuana section of the Substance Abuse Module (SAM-5) was administered. Participants were divided, based on age of first meeting criteria for Cannabis Use Disorder, into early-onset (<18) CUD, late-onset CUD, never-CUD, and never-user groups. To account for variations in cell size and outliers, a robust one-way ANOVA was conducted using the WRS2 R package, with age of onset of CUD as a predictor and AES-S total score as dependent variable; results were submitted to Hochberg post-hoc tests. RESULTS The mean age of included participants was 49.81 years. 73% of participants identified as black/African American, and 54% were assigned male at birth. 8% of included participants had early-onset CUD; 29% had late-onset CUD; 43% never met criteria for CUD; and 20% never used marijuana. 71.6% of participants currently used marijuana at least once a week. The mean AES-S score was 29.81. Age of CUD onset predicted AES-S score, F(3,48.5)=5.84, p = 0.002. Post hoc tests revealed that the early-onset group (mean = 33.4) was significantly more apathetic than the never-user group (mean = 28.5) (Ψ = 5.95, CI=1.73-10.16, p = 0.002) and the never-CUD group (mean = 29.9) (Ψ = 4.02, CI = 0.60-7.43, p = 0.013). No difference was detected between late-onset (mean = 30.1), never-CUD, and never-user groups (p >.05). DISCUSSION We observed that age of Cannabis Use Disorder onset is associated with AES-S score among adults living with HIV, such that adolescent-onset Cannabis Use Disorder predicted higher levels of apathy relative to groups with no history of Cannabis Use Disorder or cannabis use. Two interpretations of this finding may be advanced: first, that individuals predisposed to apathy are more likely to engage in heavy substance use; second, that early-onset substance use alters behavior and perhaps underlying reward circuitry. Limitations of this study include the absence of a control group without HIV and the cross-sectional nature of our data. Future directions include assessing the roles of current age, depression, and HIV viral suppression as potential covariates.
Reports on the topic "Mandingo (african people) – history"
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Seggane, Musisi. AFROCENTRICITY: A HISTORICAL PERSPECTIVE. Afya na Haki Institute, 2022. http://dx.doi.org/10.63010/j48nfur.
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To understand today, we need to know what happened yesterday; then we can plan for tomorrow. The topic of Afrocentricity is big, all encompassing, covering all aspects of life of a people. One cannot do justice to it in a single paper; it covers all disciplines. This, therefore, can only be the first, to start a series of future papers on this emotive subject. As an inaugural paper it will present and discuss Afrocentricity from a historical perspective. It will be presented in four sections: I. Introduction: Definitions, philosophy and purpose of Afrocentricity. II. Brief History Of Africa: Origins of humanity, civilization, movements, migrations, empires and kingdoms III. Things Fall Apart: European invasion, slavery and dehumanization of the African, colonization. IV. Africa Today: Resistance, Independence, Post-colonial Africa, Decolonization and Decoloniality.
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May, Julian, Imogen Bellwood-Howard, Lídia Cabral, et al. Connecting Food Inequities Through Relational Territories. Institute of Development Studies, 2022. http://dx.doi.org/10.19088/ids.2022.087.
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This paper explores how food inequities manifest at a territorial level, and how food territories are experienced, understood, and navigated by stakeholders to address those inequities. We interpret ‘food territory’ as a relational and transcalar concept, connected through geography, culture, history, and governance. We develop our exploration through four empirical cases: (i) the Cerrado, a disputed Brazilian territory that has been framed and reframed as a place for industrial production of global commodities, to the detriment of local communities and nature; (ii) urban agroecology networks seeking space and recognition to enable food production in the city of Rio de Janeiro, Brazil; (iii) informal food networks forming a complex web of intersecting local and global supply chains in Worcester, a secondary South African city; and (iv) periodic food markets in Ghana that synchronise trade systems across space and time to provide limited profit-making opportunities, but nonetheless accessible livelihood options, for poorer people. Examining these four cases, we identify commonalities and differences between them, in terms of the nature of their inequities and how different territories are connected on wider scales. We discuss how territories are perceived and experienced differently by different people and groups. We argue that a territorial perspective offers more than a useful lens to map how food inequities are experienced and interconnected; it also offers a tool for action.
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Wafula, Caleb Maikuma. Nomadic Pastoralism and Everyday Peace: Key Evidence and Lessons for Peacebuilding and Conflict Mitigation from Kenya’s Turkana North. RESOLVE Network, 2024. http://dx.doi.org/10.37805/lpbi2024.2.
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This research report is a case study on local peace practices within pastoralist communities in Kenya’s Turkana North (a subcounty of Kenya’s Turkana County). While significant existing research and analysis has focused on the concern that pastoralist communities across the African continent may contribute to growing violent conflict—and in particular to violent extremism—this report instead situates these communities within the theoretical framework of “everyday peace.” This framework centers on understanding the myriad ways in which ordinary people in conflict-affected contexts engage in small acts of peace and forge pro-social relationships that contribute to peace and stability within their communities. This report explores these everyday practices of peace within pastoralist communities in Kenya’s Turkana County, and Turkana North subcounty, a borderland territory that connects Ethiopia, South Sudan, and Uganda with a long history of conflict around inter-clan livestock raiding and cross-border movement/land access. Informed by a multi-method research methodology that included semi-structured interviews, focus groups, historical profiling, transect walks, and non-participant observational data collected in August 2022, the findings from this study highlight both the existing local systems and resources for peacebuilding and conflict mitigation in pastoralist communities in Turkana, as well as the stressors and challenges that affect them. Lessons from this research contribute to our broader understanding of how policymakers and practitioners can work to better assess and coordinate violence prevention and reduction efforts in light of specific pastoralist needs and everyday practices of peace, particularly in areas impacted by violent conflict and/or violent extremism where pastoralist communities exist.
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Yatsymirska, Mariya. Мова війни і «контрнаступальна» лексика у стислих медійних текстах. Ivan Franko National University of Lviv, 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11742.
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The article examines the language of the russian-ukrainian war of the 21st century based on the materials of compressed media texts; the role of political narratives and psychological-emotional markers in the creation of new lexemes is clarified; the verbal expression of forecasts of ukrainian and foreign analysts regarding the course of hostilities on the territory of Ukraine is shown. Compressed media texts reflect the main meanings of the language of the russian-ukrainian war in relation to the surrounding world. First of all, the media vocabulary was supplemented with neologisms – aggressive and sad: “rashism”, “denazification”, “katsapstan”, “orks”, “rusnia”, “kremlins”, “parebrik”, “in the swamps”, “nuclear dictator”, “putinism”, “two hundred” and others. Numerals acquired new expressive and evaluative meanings: “200s” (dead), “300s” (wounded), “400s” (russian military personnel who filed reports for termination of the contract), “500s” (hopelessly drunk russian soldiers, alcoholics who are unable to perform combat tasks). The language of war intensified the slogans of the struggle for state independence and people’s freedom. The scope of the greeting “Glory to Ukraine! – Glory to Heroes!”. New official holidays have appeared in the history of Ukraine since 2014: “Heroes of the Heavenly Hundred” Day (February 20), “Ukrainian Volunteer Day” (March 14), “Defenders and Defenders of Ukraine Day” (October 14), “Volunteer Day” (5 December). As you know, the professional holiday of the military is the Day of the Armed Forces of Ukraine” (December 6). A special style is characteristic of media texts on military topics: “Iron Force of Ukraine” (Iron Force of Ukraine), “digitize the Army” (for effective simulation of military operations); “grain corridor” (export of Ukrainian grain to African and European countries); “don’t let Ukraine lose” (the position of the Allies at the first stage of the war), “Ukraine must win!” (the position of the Allies in the second stage of the war); “in the Russian-Ukrainian war, the thinking of the 19th century collided with the thinking of the 21st century”, “a politician is a person who understands time” (Grigori Yavlinskyy, Russian oppositionist); “aggressive neutrality” (about Turkey’s position); “in Russia”, “there, in the swamps” (in Russia), “weak, inadequate evil” (about Russia), “behind the fence”; “a great reset of the world order”; “technology of military creativity”; “they are not Russian and not Ukrainian, they are Soviet”, “people without mentality”, “in Ukraine and without Ukraine” (Vitaly Portnikov about a separate category of Russian-speaking citizens in Ukraine); “information bed of Ukraine” (about combat operations on the front line; “when a descendant asks me what I did in those terrifying moments, I will know what to answer. At the very least, I did not stand aside” (opinion of a Ukrainian fighter). Compressed in media texts is implemented in the headline, note, infographic, chronicle, digest, help, caption for photos, blitz poll, interview, short articles, caricature, visual text, commercial, etc. Researchers add “nominative-representative text (business card text, titles of sections, pages, names of presenters, etc.) to concise media texts for a functional and pragmatic purpose.” accent text (quote, key idea); text-navigator (content, news feed, indication of movement or time); chronotope”. A specific linguistic phenomenon known as “language compression” is widespread in media texts. Language compression is the art of minimization; attention is focused on the main, the most essential, everything secondary is filtered out. Compression uses words succinctly and sparingly to convey the meaning as much as possible. For example, the headline “Racism. What is the essence of the new ideology of the Russian occupiers?”. The note briefly explains the meaning of this concept and explains the difference from “nazism” and “fascism”. Key words: compressed media text, language compression, language of war, emotional markers, expressive neologisms, political journalism.