Journal articles: 'Masks, African'

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Hammer, Deborah Stokes. "Faces of Africa: African Masks." African Arts 20, no. 4 (August 1987): 82. http://dx.doi.org/10.2307/3336642.

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Commodore-Mensah, PhD, RN, Yvonne, Cheryl Dennison Himmelfarb, PhD, ANP, RN, Charles Agyemang, PhD, MPH, and Anne E. Sumner, MD. "Cardiometabolic Health in African Immigrants to the United States: A Call to Re-examine Research on African-descent Populations." Ethnicity & Disease 25, no. 3 (August 5, 2015): 373. http://dx.doi.org/10.18865/ed.25.3.373.

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In the 20th century, Africans in Sub-Saharan Africa had lower rates of cardiometabolic disease than Africans who migrated. However, in the 21st century, beyond infectious diseases, the triple epidemics of obesity, diabetes and hypertension have taken hold in Africa. Therefore, Africans are acquiring these chronic diseases at different rates and different intensity prior to migration. To ensure optimal care and health outcomes, the United States practice of grouping all African-descent populations into the “Black/ African American” category without regard to country of origin masks socioeconomic and cultural differences and needs re-evaluation. Overall, research on African-descent populations would benefit from a shift from a racial to an ethnic perspective. To demonstrate the value of disaggregating data on African-descent populations, the epidemiologic transition, social, economic, and health characteristics of African immigrants are presented. Ethn Dis. 2015;25(3):373- 380.

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Hardin, Kris L., and Sidney L. Kasfir. "West African Masks and Cultural Systems." African Studies Review 34, no. 1 (April 1991): 137. http://dx.doi.org/10.2307/524272.

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Kovac, Senka. "A VIEW OF WEST AFRICAN MASKS." ЕтноАнтропоЗум/EthnoAnthropoZoom 1 (2000): 181–91. http://dx.doi.org/10.37620/eaz0010181k.

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Picton, John, and Sidney L. Kasfir. "West African Masks and Cultural Systems." African Arts 23, no. 1 (November 1989): 95. http://dx.doi.org/10.2307/3336810.

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Flock, T. S. "Disguise: Masks and Global African Art." African Arts 50, no. 3 (September 2017): 85–86. http://dx.doi.org/10.1162/afar_r_00361.

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Wolff, Rebecca. "Disguise: Masks and Global African Art." African Arts 50, no. 3 (September 2017): 86–88. http://dx.doi.org/10.1162/afar_r_00362.

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Richards, Christopher. "Disguise: Masks and Global African Art." African Arts 50, no. 3 (September 2017): 88–91. http://dx.doi.org/10.1162/afar_r_00363.

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Cameron, Elisabeth L. "Men Portraying Women: Representations in African Masks." African Arts 31, no. 2 (1998): 72. http://dx.doi.org/10.2307/3337523.

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Salum, Marta Heloísa Leuba. "Discursive notes in front of African masks." Revista do Museu de Arqueologia e Etnologia, no. 6 (December 12, 1996): 233. http://dx.doi.org/10.11606/issn.2448-1750.revmae.1996.109263.

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Procuramos aqui discutir algumas idéias e conceitos correntes na abordagem de máscaras africanas em catálogos e exposições. Fora de seu contexto de origem, e integradas no universo das coleções, o que significam “máscaras-antílope”, “máscaras representando um ser mítico”? Como poderíamos, em poucas palavras, explicar o que é “máscara ancestral”? Refletindo sobre isso numa perspectiva estético-antropológica, e na de quem as vê pela primeira vez, apresentamos vinte máscaras de madeira provenientes da África do acervo do Museu de Arqueologia e Etnologia da Universidade de São Paulo, inéditas em sua grande maioria.

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Bontadi, Jarno, and Mauro Bernabei. "Inside the Dogon Masks: The Selection of Woods for Ritual Objects." IAWA Journal 37, no. 1 (March 1, 2016): 84–97. http://dx.doi.org/10.1163/22941932-20160122.

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At the foot of the Bandiagara cliffs in Mali lives one of the most studied and yet most mysterious ethnic groups of West Africa, the Dogon. According to their religion, masks have a key role in traditional rites, since they are the link between the earthly and the divine. The production and maintenance of such important tools have precise rules handed down by the Dogon secret society called Awa. Fifteen traditional Dogon masks were studied to ascertain the wood species selected to carve them. The analysis shows the occasional use of marula (Sclerocarya birrea, 3 masks) and African grape (Lannea spec., 2 masks) and a preference for ceiba (Ceiba pentandra, 10 masks), a tree revered as sacred by the Dogon. The results suggest potential implications concerning the use of trees and woods in Dogon tradition.

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BADEROON, GABEBA. "Shooting the East/Veils and Masks: Uncovering Orientalism in South African Media." African and Asian Studies 1, no. 4 (2002): 367–84. http://dx.doi.org/10.1163/156921002x00079.

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ABSTRACT In this essay the author analyzes a series of South African newspaper articles on a Cape Town-based group called Pagad (People against Gangsterism and Drugs). The essay draws upon a larger study of the images of Islam in the South African media and reveals that both the Pagad and the media make use of regressive discourses about Islam. The author finds traces in the media of what Edward Said has referred to as Orientalism. Through the Pagad stories, Muslims in South Africa are treated by the media with an extremely constricted vocabulary which gives little of the suppleness needed to distinguish between Muslims, and the violence enacted in the name of Islam. The answer to the problem of stereotypical and racist representations in the media lies for Baderoon in people reading critically, insisting on complexity, claiming the right to ethical journalistic practices, establishing media with varied ownership, providing alternative visions, and inserting repressed histories into the media.

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Roh, Youn Sun. "A Study on Fashion Illustrations Utilizing African Masks." KOREA SCIENCE & ART FORUM 18 (December 31, 2014): 235. http://dx.doi.org/10.17548/ksaf.2014.12.18.235.

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Roberts, Allen F. "The Eternal Face: African Masks and Western Society." African Arts 33, no. 4 (2000): 78. http://dx.doi.org/10.2307/3337794.

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Aloui-Zarrouk, Zohra, Lahcen El Youssfi, Kingsley Badu, Adeniyi Francis Fagbamigbe, Damaris Matoke-Muhia, Caroline Ngugi, Natisha Dukhi, and Grace Mwaura. "The wearing of face masks in African countries under the COVID-19 crisis: luxury or necessity?" AAS Open Research 3 (August 5, 2020): 36. http://dx.doi.org/10.12688/aasopenres.13079.1.

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The unforeseeable global crisis of the spread of coronavirus disease 2019 (COVID-19) has caused almost all affected countries to adopt a range of protective measures as recommended by the World Health Organization. However, the speed, type and level of adoption of these protective measures have been remarkably different. Social distancing and quarantine were the main measures adopted in addition to observing basic hygiene. Based on the available evidences, WHO continues to recommend wearing of face masks for healthcare workers and for those people caring for COVID-19 patients. However, some countries and organisations have recommended, and some have even made it mandatory, for their citizens to wear face masks. Particularly in low- and middle-income countries, protecting by wearing face masks is viewed as an affordable yet proactive preventive measure to avoid and slow down viral spread based on the experience of other affected countries. However, the wearing of face masks is controversial due to shortages in their stocks and uncertainty around the quality of masks, as well as their efficiency as a protective mechanism. Masks should be used based on appropriate use and management guidelines. This paper discusses the wearing of face masks from the perspective of low- and middle-income countries, particularly in Africa; and then makes some recommendations that will greatly inform policy makers on epidemic mitigation strategies throughout the African continent.

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Adjei, Kofi, Kwame Opoku-Bonsu, and Edward Appiah. "Concealment and Exposure: Contemporary Application of Masks in Lampshade." International Journal of Art, Culture and Design Technologies 5, no. 2 (July 2016): 17–29. http://dx.doi.org/10.4018/ijacdt.2016070102.

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This study explored the use of traditional African masks in the designing and production of interior design accessories. Through pre-colonial antecedent and masks' contemporary explorations, three masks were selected and redesigned for interior ambiance using ceramics studio practice. The selection of the masks was based on their physical characteristics and associated meanings. Masks are believed to be carriers of the spirits they represent and may possess religious, reproductive, socio-cultural and theatrical significance. Due to their original use and symbolism, African masks have scarcely been sociable objects for ordinary domestic and public adaptations. They are deemed mystical, ritualistic, and psychic, and create auras whose exploration for today's design concerns seem plausible. The design outcomes from the study showed that masks as cultural objects associated with mysticism and socio-cultural purifications, could through effective design decisions be adapted for functional and aesthetic concerns.

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Johnson, Krista. "Between Self-help and Dependence: Donor Funding and the Fight Against HIV/AIDS in South Africa." Africa 78, no. 4 (November 2008): 496–517. http://dx.doi.org/10.3366/e0001972008000417.

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This article examines funding for HIV/AIDS in South Africa, and the relationship between foreign donors and the South African government. The recognition of the AIDS pandemic as an epochal crisis has led to a proliferation of international and donor organizations now directly involved in the governance, tracking and management of the pandemic in many African countries. In many ways, the heavy donor hand that is increasingly defining the pandemic and the global response to it feeds into a new imperialist logic that subordinates pan-African agendas, masks broader issues of access central to the fight against the pandemic, and strengthens traditional relationships of dependence between wealthy Western nations and poorer African nations. The South African government's relationship with foreign donors, however, has been shaped by its efforts to develop an African response to the pandemic not determined nor primarily funded by foreign aid. This article highlights the positive and negative implications of the sometimes contentious relationship between the South African government and foreign donors, as well as the Africa-centred, self-help agenda it pursues, highlighting the opportunities as well as challenges for African governments to define the global response to the pandemic.

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Islam Ahmed Mohamed Mohamed El Sayed and Ahmed Farouk AbdelGawad. "Computational Investigation of The Exhalation Process with and Without Wearing a Protective Mask." Journal of Advanced Research in Fluid Mechanics and Thermal Sciences 83, no. 2 (June 8, 2021): 149–63. http://dx.doi.org/10.37934/arfmts.83.2.149163.

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This paper shows different simulations of airflow patterns for the human face during exhalation with and without wearing a protective mask. The nasal airways were defined based on biological anthropology and medicine instructions. A three-dimensional body-manikin of African athlete of 1.8 meters tall was employed to the expiration (exhalation) flow study using ANSYS-Fluent software. There were two different mask models included in the flow simulations and were manufactured by means of 3D-printing technology. The two manufactured masks were designed using SolidWorks software. The study was carried out four times during the exhalation process of a human wearing the two masks and without wearing them. The velocity magnitudes were significantly different while wearing the mask in comparison to the cases of not wearing it. The results demonstrate the capability of using 3D-printed masks as a replacement of the traditional medical masks (i.e., N95 and surgical masks) with retaining the same functions of the protective mask. Thus, based on the present study and due to the great shortage of surgical and medical masks availability locally and globally, the 3D-printed masks might be a temporary solution to limit the vast spread of contagious diseases like the dangerous COVID-19 outbreak.

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Rule, Audrey C., Sarah E. Montgomery, Gloria Kirkland Holmes, Dwight C. Watson, and Yvonne Ayesiga. "African Mask-Making Workshop: Professional Development Experiences of Diverse Participants." International Journal of Multicultural Education 17, no. 2 (June 28, 2015): 135. http://dx.doi.org/10.18251/ijme.v17i2.953.

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Diverse education professionals learned about African cultures in a workshop experience by making African masks using authentic symbolism. Analysis of reflections to evaluate the workshop for applicability to participants with and without African heritage showed that both groups expanded their cultural knowledge of traditional African ethnic groups. Those participants with African heritage noted valuing of women while those without African heritage expressed appreciation for African culture, self-evaluation of work, and the desire to investigate their own heritages.

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20

Berube, Michael. "Masks, Margins, and African American Modernism: Melvin Tolson's Harlem Gallery." PMLA 105, no. 1 (January 1990): 57. http://dx.doi.org/10.2307/462343.

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Ebigbo, Alanna, John Gásdal Karstensen, Purnima Bhat, Uchenna Ijoma, Chukwuemeka Osuagwu, Hailemichael Desalegn, Ganiyat K. Oyeleke, et al. "Impact of the COVID-19 pandemic on gastrointestinal endoscopy in Africa." Endoscopy International Open 08, no. 08 (August 2020): E1097—E1101. http://dx.doi.org/10.1055/a-1210-4274.

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Abstract Background and study aims As with all other fields of medical practice, gastrointestinal endoscopy has been impacted by the COVID-19 pandemic. However, data on the impact of the pandemic in Africa, especially sub-Saharan Africa are lacking. Methods A web-based survey was conducted by the International Working Group of the European Society for Gastrointestinal Endoscopy and the World Endoscopy Organization to determine the impact and effects the COVID-19 pandemic has had on endoscopists in African countries. Results Thirty-one gastroenterologists from 14 countries in north, central, and sub-Saharan Africa responded to the survey. The majority of respondents reduced their endoscopy volume considerably. Personal protective equipment including FFP-2 masks were available in almost all participating centers. Pre-endoscopy screening was performed as well. Conclusion The COVID-19 pandemic has had a substantial impact on gastrointestinal endoscopy in most African countries; however, the impact may not have been as devastating as expected.

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Kocur, Mirosław. "Maska jako aktorka." Prace Kulturoznawcze 21, no. 3 (September 27, 2018): 47–58. http://dx.doi.org/10.19195/0860-6668.21.3.4.

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Mask as an actorThis paper proposes a performative analysis of a mask in order to research its agency, an active role in initiating world events. I will study four, in my opinion, basic “doings” of the mask: transformation, inspiration, transmission, and relocation. I am going to look at ancient masks as well as at Japanese, African and Asiatic ones. Of course, in a short paper the complete discussion of so complex subject matter is impossible. So, I will refer to selected case studies that most clearly expose the mask’s agency. I will use my own field research, my experience of directing plays and relevant scholarship — following a renown British social anthropologist Alfred Gell and archaeologist Ian Hodder.

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Spillman, Deborah Shapple. "AFRICAN SKIN, VICTORIAN MASKS: THE OBJECT LESSONS OF MARY KINGSLEY AND EDWARD BLYDEN." Victorian Literature and Culture 39, no. 2 (May 18, 2011): 305–26. http://dx.doi.org/10.1017/s1060150311000015.

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While addressing the Royal African Society, founded in honor of Mary Henrietta Kingsley, Edward Wilmot Blyden reflected on one of his more memorable experiences in Victorian England: During a visit to Blackpool many years ago, I went with some hospitable friends to the Winter Garden where there were several wild animals on exhibition. I noticed that a nurse having two children with her, could not keep her eyes from the spot where I stood, looking at first with a sort of suspicious, if not terrified curiosity. After a while she heard me speak to one of the gentlemen who were with me. Apparently surprised and reassured by this evidence of a genuine humanity, she called to the children who were interested in examining a leopard, “Look, look, there is a black man and he speaks English.” (Blyden, “West” 363) Blyden, a West Indian-born citizen of Liberia and resident of Sierra Leone, assures his audience that such scenes were not unique for the African abroad, even at the turn of the twentieth century; seen as “an unapproachable mystery,” an African traveler like himself was “at once ‘spotted’ as a peculiar being – sui generis” who, as if by nature, “produce[d] the peculiar feelings of the foreigner at the first sight of him” (Blyden, “West” 362, 363). Keenly aware of how non-Europeans were displayed at metropolitan zoos, fairs, and exhibitions throughout the nineteenth century, Blyden puns on the leopard's spots in order to highlight his experience of being marked as an object of curiosity. Indeed, the nurse's anxious wavering between curiosity and terror dissipates not because Blyden ceases to appear marked, or “spotted,” but because the taxonomic crisis he arouses by not standing on the other side of the fence has been temporarily contained: she distances the threat of Blyden's difference as “a black man” while evading the equally threatening possibility of recognizing his sameness as one who “speaks English.” The nurse, to borrow the words of Homi Bhabha in describing the fetishism of such colonial “scenes of subjectification” (Bhabha 81), constructs the man before her as “at once an ‘other’ and yet entirely knowable and visible” in a way that attempts to “fix” Blyden's identity and the Victorian categories his appearance unsettles (Bhabha 70–71), while making the relation between differences and their appended significance appear natural (Bhabha 67). If, by expressing himself in his characteristically impeccable English in order to vindicate his “genuine humanity” (Blyden, “West” 363), Blyden appears to be “putting on the white world” at the expense of his autonomy (Fanon 36), he simultaneously wages battle in this world at the level of signification in ways that anticipate the work of the later African nationalist and West Indian emigrant, Frantz Fanon. An extensive reader and ordained minister who recognized the politics of exegesis as well as semiosis, Blyden implicitly asks his audience, “Can the Ethiopian change his skin, or the leopard his spots?” (Jeremiah 13, 23). Posing a rhetorical question that argues rather than asks, that brandishes the very texts often used against him, Blyden subtly deploys this passage typically associated with the intransience of human character in order to defy attempts at determining him entirely from without. Serving as a kind of object lesson demonstrating the need for less objectifying knowledge about Africans and their cultures, Blyden's anecdote challenged his contemporaries to further the lessons he and Mary Kingsley offered through their writing.

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Wright, M. "African Identity in Post-Apartheid Public Architecture: White skin, black masks." African Affairs 112, no. 446 (December 3, 2012): 167–68. http://dx.doi.org/10.1093/afraf/ads078.

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Chronopoulos, Themis. "African identity in post-apartheid public architecture: white skin, black masks." Planning Perspectives 27, no. 3 (July 2012): 492–94. http://dx.doi.org/10.1080/02665433.2012.680291.

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DeCarbo, Ed. "The African Roots of the Amistad Rebellion: Masks of the Sacred Bush." African Arts 34, no. 2 (2001): 78. http://dx.doi.org/10.2307/3337916.

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Barnard, Anette. "Challenging portrait conventions: ‘Types’, masks and the series in South African portraiture." de arte 51, no. 1 (January 2, 2016): 42–56. http://dx.doi.org/10.1080/00043389.2016.1176379.

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Baderoon, Gabeba. "Shooting the East/Veils and Masks: Uncovering Orientalism in South African Media." African and Asian Studies 1, no. 4 (December 1, 2002): 367–84. http://dx.doi.org/10.1163/15692090260450029.

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Chancy, Myriam J. A., and Tejumola Olaniyan. "Scars of Conquest/Masks of Resistance: The Invention of Cultural Identities in African, African-American, and Caribbean Drama." American Literature 68, no. 2 (June 1996): 480. http://dx.doi.org/10.2307/2928322.

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Adams, Monni. "African Roots of the Amistad Revolt:Sierra Leone: The African Roots of the Amistad Revolt: Masks of the Sacred Bush." American Anthropologist 103, no. 2 (June 2001): 518–21. http://dx.doi.org/10.1525/aa.2001.103.2.518.

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van Beek, Walter. "Matter in Motion: A Dogon Kanaga Mask." Religions 9, no. 9 (September 6, 2018): 264. http://dx.doi.org/10.3390/rel9090264.

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Dogon masks have been famous for a long time—and none more so than the kanaga mask, the so-called croix de Lorraine. A host of interpretations of this particular mask circulate in the literature, ranging from moderately exotic to extremely exotic. This contribution will focus on one particular mask situated within the whole mask troupe, and it will do so in the ritual setting to which it belongs: a second funeral, long after the burial. A description of this ritual shows how the mask troupe forms the constantly moving focus in a captivating ritual serving as second funeral. Thus, the mask rites bridge major divides in Dogon culture, between male and female, between man and nature, and between this world and the supernatural one. They are able to do so because they themselves are in constant motion, between bush and village and between sky and earth. Masks are matter in motion and symbols in context. Within imagistic religions such as the Dogon one, these integrative functions form a major focus of Dogon masks rituals—and hence, to some extent, of African mask rituals in general. In the Dogon case, the ritual creates a virtual reality through a highly embodied performance by the participants themselves. Then, the final question can be broached, that of interpretation. What, in the end, do these masquerades signify? And our kanaga mask, what does it stand for?

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Cohen, Joshua I. "Fauve Masks: Rethinking Modern “Primitivist” Uses of African and Oceanic Art, 1905–8." Art Bulletin 99, no. 2 (April 3, 2017): 136–65. http://dx.doi.org/10.1080/00043079.2017.1252241.

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Phillips, Elayne Kornblatt, Alex Owusu-Ofori, and Janine Jagger. "Bloodborne Pathogen Exposure Risk Among Surgeons in Sub-Saharan Africa." Infection Control & Hospital Epidemiology 28, no. 12 (December 2007): 1334–36. http://dx.doi.org/10.1086/522681.

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To document the frequency and circumstances of bloodborne pathogen exposures among surgeons in sub-Saharan Africa, we surveyed surgeons attending the 2006 Pan-African Association of Surgeons conference. During the previous year, surgeons sustained a mean of 3.1 percutaneous injuries, which were typically caused by suture needles. They sustained a mean of 4.1 exposures to blood and body fluid, predominantly from blood splashes to the eyes. Fewer than half of the respondents reported completion of hepatitis B vaccination, and postexposure prophylaxis for human immunodeficiency virus was widely available. Surgeons reported using hands-free passing and blunt suture needles. Non-fluid-resistant cotton gowns and masks were the barrier garments worn most frequently.

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Redd, Tina. "Book Review: Scars of Conquest/Masks of Resistance: The Invention of Cultural Identities in African, African-American and Caribbean Drama." Theatre Journal 48, no. 2 (1996): 249–51. http://dx.doi.org/10.1353/tj.1996.0048.

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Holston, Denise, and Matthew Greene. "Attitudes Towards COVID-19 Prevention Behaviors and Preferences for Virtual Nutrition Education in Louisiana Differ by Race." Current Developments in Nutrition 5, Supplement_2 (June 2021): 226. http://dx.doi.org/10.1093/cdn/nzab029_027.

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Abstract Objectives The objective of this cross-sectional study was to assess the attitudes of potential SNAP-Ed participants in Louisiana towards COVID-19 mitigation behaviors and their preferences for virtual nutrition education. Methods SNAP-Ed staff in Louisiana distributed an electronic survey to potential participants and community partners which asked participants to report their attitudes about behaviors used to slow the spread of COVID-19 and preferences for the delivery of virtual nutrition education. Pearson chi squared tests were used to assess differences in responses across categories of race, age, and SNAP-Ed eligibility. Unadjusted odds ratios were then calculated using logistic regression to evaluate the effects of race, age, and SNAP-Ed eligibility on each dependent variable of interest. Finally, adjusted odds ratios were calculated using a model which included age, eligibility for SNAP-Ed, and race. Results Of 458 participants, the majority were white (62%), female (91%), aged 18–50 (65%), and eligible for SNAP-Ed (57%). Most agreed with the importance of handwashing (99%), maintaining physical distance (95%), and wearing face masks (79%). African Americans had significantly higher odds of agreeing that it was important to wear a mask compared to white participants, and this did not change in the adjusted model which included SNAP-Ed eligibility and age category (Adjusted OR 15.90 [6.25, 40.4]) African Americans were also more concerned about the risk posed by in-person programming and more likely to report that they would prefer live virtual lessons, online quizzes, and workbooks than white participants. Conclusions It may be appropriate for nutrition education conducted with this population to occur in person, because most potential participants agree with COVID-19 precautions. However, educators working with majority white populations should exercise caution given that the participants who felt it was not important to wear masks were overwhelmingly white. Attitudes expressed by African American participants indicate that nutrition education for African Americans may better reach participants if it is done virtually rather than in-person. Funding Sources SNAP-Ed

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Ndlovu-Gatsheni, Sabelo J. "When Did the Masks of Coloniality Begin to Fall? Decolonial Reflections on the Bandung Spirit of Decolonization." Bandung 6, no. 2 (November 5, 2019): 210–32. http://dx.doi.org/10.1163/21983534-00602004.

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The ‘Bandung spirit of decolonization’ pre-dates and post-dates the physicality of the Bandung Conference of 1955. The concept of the ‘spirit’ encapsulates a melange of resistance and struggles against colonial encounters, colonialism, and coloniality—going as far back as the time of the Haitian Revolution (1791–1804). This article posits that to gain a deeper appreciation of the significance of the ‘Bandung spirit of decolonization’ it is vital to begin with an analysis of technologies of the invention of the Global South within global coloniality. The ‘Bandung spirit of decolonization’ gains a broader canvas as a name for the long standing anti-colonial resistances and decolonial struggles not only against global imperial designs and breaking from Cold War coloniality but also as a terrain of self-invention in opposition to the Northern domination. Thus, this article performs the following tasks: conceptually, it frames the ‘Bandung spirit of decolonization’ with decolonial theory; historically, it traces the politics and technologies of the invention of the global South together with its entrapment in global coloniality and empirically, it lays out the long-standing struggles for liberation beginning with the Haitian Revolution right up to the post-1945 decolonization and pan-African initiatives in Africa. Africa is the author’s locus of enunciation of the ‘Bandung spirit of decolonization’ without delinking it from the rest of the Global South.

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Armstrong-Mensah, Elizabeth, Ato Kwamena Tetteh, and Gifty Rhodalyn Tetteh. "COVID-19 Pandemic: Face Mask Mandates, Hospitalization, and Infection Rates in the United States." International Journal of Translational Medical Research and Public Health 5, no. 2 (June 25, 2021): 113–24. http://dx.doi.org/10.21106/ijtmrph.365.

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Face masks have been identified as one of the preventive methods for the control of the 2019 coronavirus disease (COVID-19). Although the World Health Organization (WHO) and the United States Centers for Disease Control and Prevention (CDC) recommend the universal use of face masks, there are controversies in the implementation of a national face mask mandate in the US. This commentary discusses the relationship between facemask mandates and key COVID-19 indicators such as infection rates and hospitalization rates in the US. It also summarizes some of the political issues surrounding the implementation of the national face mask mandate. We conducted an ecological study on the relationship between face mask mandates and key COVID-19 indicators. We searched PubMed and Google Scholar and reviewed 150 English articles related to face mask challenges in the US published from 2005 to 2021. We identified seven challenges associated with face mask wearing - conflicting messaging, individualism, denial, health consequences, lack of a national masking standard, concerns of African American males, and environmental issues. We found that North Dakota, a state without a face mask mandate had the highest COVID-19 prevalence of 13.3%. The mean prevalence for the highest top 10 ranked states without and with a face mask mandate was 11.1% and 10.5%, respectively. We also found that Florida, Arizona and Georgia, states without a face mask mandates, had the highest cumulative hospitalizations of 83,381, 58,670, and 57,911 hospitalizations, respectively. Alabama, Indiana, and Minnesota, which have face mask mandates, had the lowest hospitalization rates of 47,090, 47,787, and 26,651, respectively.

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Wetmore, Jr., Kevin J. "Black Skin, Greek Masks: Classical Receptions, Race Reception, and African-American Identity on the Tragic Stage." Revue de littérature comparée 344, no. 4 (2012): 487. http://dx.doi.org/10.3917/rlc.344.0487.

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Perrill, Elizabeth. "Three Moments of Fixed Attention: A Multi-Site Review of “Disguise: Masks and Global African Art”." African Arts 50, no. 3 (September 2017): 85. http://dx.doi.org/10.1162/afar_r_00360.

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Michalopoulos, Stelios, and Elias Papaioannou. "National Institutions and Subnational Development in Africa *." Quarterly Journal of Economics 129, no. 1 (December 19, 2013): 151–213. http://dx.doi.org/10.1093/qje/qjt029.

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AbstractWe investigate the role of national institutions on subnational African development in a novel framework that accounts for both local geography and cultural-genetic traits. We exploit the fact that the political boundaries on the eve of African independence partitioned more than 200 ethnic groups across adjacent countries subjecting similar cultures, residing in homogeneous geographic areas, to different formal institutions. Using both a matching type and a spatial regression discontinuity approach we show that differences in countrywide institutional structures across the national border do not explain within-ethnicity differences in economic performance, as captured by satellite images of light density. The average noneffect of national institutions on ethnic development masks considerable heterogeneity partially driven by the diminishing role of national institutions in areas further from the capital cities.

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Burrell, Darrell Norman. "Black American Men and Complex Societal Educational Navigation of the Emergency Public Health Pandemic of COVID 19." International Journal of Smart Education and Urban Society 12, no. 2 (April 2021): 1–9. http://dx.doi.org/10.4018/ijseus.2021040101.

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COVID-19, also known as Coronavirus, is an emergency pandemic that has an impact worldwide. In the U.S., a disturbing trend is where African Americans are experiencing a disproportionate amount of death. The US Centers for Disease Control recommends facemasks as protection from COVID-19. Many Black men feel that wearing a mask will give them the perception of being a criminal or being threatening in a non-Black community. Many Black men feel that wearing these masks will lead to racial profiling from people and police. Many Black men have a sense of anxiety about wearing a mask because they fear that it draws unwanted attention by wearing a mask in public. This paper explores this complexity through a content analysis of current events and theoretical literature. This applied research project intends to shed light on unique challenges facing people of Black American men as they attempt to navigate COVID-19.

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Ramagole, Dimakatso, Dina Christa Janse van Rensburg, Lervason Pillay, Jon Patricios, Pierre Viviers, and Phathokuhle Zondi. "Implications of COVID-19 for resumption of sport in South Africa: A South African Sports Medicine Association (SASMA) position statement – Part 2." South African Journal of Sports Medicine 32, no. 1 (November 26, 2020): 1–5. http://dx.doi.org/10.17159/2078-516x/2020/v32i1a8986.

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The lockdown regulations due to the coronavirus pandemic (COVID-19) that broke out towards the end of 2019 and continued to spread throughout most countries in the world had a negative effect on the sporting community. The South African government eased the lockdown rules to Level 1 from 21 September 2020. In Part 2 of this Position Statement of the South African Sports Medicine Association (SASMA), the authors address the position regarding the safe return to sports for athletes who were infected by the virus. An update on clinical manifestations and multi-organ involvement, testing for Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2), prolonged positive real time polymerase chain reaction (RT- PCR) and the role of quantitative real time polymerase chain reaction (RT-qPCR) in informing return to sports, grading of disease severity, individualised management of infected athletes and graduated return to play guidelines (GRTP) is provided. The authors also share thoughts on athletes with disabilities, immunisation, the using of masks during exercise and utilising biologically safe environments (BSE). Finally the SASMA Guidelines for Safe RTP in Level 1 lockdown during SARS-Cov-2 are introduced.

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Callison, Jamie. "David Jones's ‘Barbaric-Fetish’: Frazer and the ‘Aesthetic Value’ of the Liturgy." Modernist Cultures 12, no. 3 (November 2017): 439–62. http://dx.doi.org/10.3366/mod.2017.0186.

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Much recent critical interest in the relationship between modernism and religion has concerned itself with the occult, spiritualism, and theosophy as opposed to institutional religion, relying on an implicit analogy between the experimental in religion and the experimental in art. I argue that considering Christianity to be antithetical to modernism not only obscures an important facet of modernist religious culture, but also misrepresents the at-once tentative and imaginative thinking that marks the modernist response to religion. I explore the ways in which the poet-painter David Jones combined sources familiar from cultural modernism – namely Frazer's The Golden Bough – with Catholic thinking on the Eucharist to constitute a modernism that is both hopeful about the possibilities for aesthetic form and cautious about the unavoidable limitations of human creativity. I present Jones's openness to the creative potential of the Mass as his equivalent to the more recognisably modernist explorations of non-Western and ancient ritual: Eliot's Sanskrit poetry, Picasso's African masks, and Stravinsky's shamanic rites and suggest that his understanding of the church as overflowing with creative possibilities serves as a counterweight to the empty churches of Pericles Lewis’ seminal work, Religious Experience and the Modernist Novel.

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Goldsmith, Meredith. "Of Masks, Mimicry, Misogyny, and Miscegenation: Forging Black South African Masclinity in Bloke Modisane's Blame Me on History." Journal of Men's Studies 10, no. 3 (April 1, 2002): 291–307. http://dx.doi.org/10.3149/jms.1003.291.

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Roșcan, Nina. "Childhood Trauma in Maya Angelou’s Autobiographical Fiction – Abuse and Displacement." University of Bucharest Review. Literary and Cultural Studies Series 9, no. 1 (November 19, 2020): 33–41. http://dx.doi.org/10.31178/ubr.9.1.4.

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The article discusses how trauma is represented in Maya Angelou’s autobiographical fiction, one of the most important themes in all her seven autobiographical novels and an African American feminist marginalized experience that speaks about the intensity and effects of women’s oppression. It explores how the novelist locates traumatic affects in the protagonist, and suggests that Frantz Fanon’s model of racial trauma in Black Skin, White Masks and The Wretched of the Earth remains essential for the interpretation of postcolonial texts. My purpose is to explore the different juxtapositions that the story offers between individual and collective experiences of

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Guder, Lamessa Gudeta. "The African Allegations towards Ignorance of International Criminal Court: Does International Criminal Court unfairly focusing on Africa?" International Journal of Social Science and Economics 1, no. 1 (March 18, 2021): p37. http://dx.doi.org/10.22158/ijsse.v1n1p37.

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Though, African continent has the highest number of state parties to the Rome Statute, recently several criticisms and allegations have been leveled against ICC interventions in Africa. AU and African higher official apparently call for non-cooperation of ICC. They believed that, ICC is unfairly targeting Africa and Africans, and it is a neo-colonial plaything and that Africa has been a place to experiment with their ideas. Such allegation begs question that is really the ICC unfairly focusing Africa and Africans? Therefore, it needs evaluating these accusations by considering the whole process and function of ICC. Accordingly, when we evaluate the allegations, it seems too far from trues. Because, on one hand, many of allegation and criticism itself is not representative of African peoples rather it is the allegation of some African political leaders of authoritarian nature of power those who fears the prosecution for the commission of mass crime and atrocities in their respective countries. On other hand the composition of the court by itself is Africans. It is a global court with historically strong African support. It would not be the court it is today without the valuable input, involvement and support of the majority of African states. The court seeks justice for victims of grave crimes, including African victims; it needs the ongoing support of African government, civil society and public in order to achieve justice. It was intended to be a credible, independent judicial body, able to adjudicate the most serious of international crimes fairly and impartially, where National judicial systems have failed and fight against impunity all over the world.

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Veith, M., L. Fromhage, J. Kosuch, and M. Vences. "Historical biogeography of Western Palaearctic pelobatid and pelodytid frogs: a molecular phylogenetic perspective." Contributions to Zoology 75, no. 03-04 (2006): 109–20. http://dx.doi.org/10.1163/18759866-0750304001.

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Spadefoot toads (Pelobates) and Parsley frogs (Pelodytes) are an enigmatic group of Western Palaearctic anurans. In the genus Pelobates , a fossorial lifestyle has enforced a conserved bauplan that masks their intraspecific evolutionary history. We used partial sequences of the mitochondrial 16S and 12S rRNA genes to infer a paleobiogeographic scenario of speciation events in these two anuran genera. Based on two alternative, mutually exclusive calibrations of the Iberian-African split within Pelobates (Pb. cultripes and Pb. varaldii), the disjunction of the Betic Cordillera ca. 14-16 million years ago (mya), and the end of the Messinian Salinity crisis 5.33 mya, we inferred alternative scenarios for species evolution within both genera applying regression-based dating and Bayesian molecular dating. Pelobates and Pelodytes are both monophyletic genera. Interspecific relationships among spadefoot toads are poorly resolved, and only an Iberian-African Pb. cultripes/Pb. varaldii clade consistently emerges from our analyses. An evolutionary scenario based on the Messinian divergence of African and Iberian Pelobates lineages becomes plausible in the light of geological and paleontological data. Consequently, Pelobatesspecies are likely to have originated from the Miocene. Speciation around the Oligocene/Miocene boundary is inferred for the Iberian-Caucasian Pelodytes , and a Messinian divergence has to be invoked to explain intraspecific diversification of Iberian parsley frogs. There is indication that the different Pb. syriacus lineages may not form a monophylum.

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Tembo, Nick Mdika. "“Breaking the Head of the Masquerade” Tracie Utoh–Ezeajugh's “Out of the Masks” and Theatre of Exclusion." Matatu 40, no. 1 (December 1, 2012): 21–32. http://dx.doi.org/10.1163/18757421-040001002.

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In most African societies, traditional rituals are sometimes used as tools for cultural inferiorization of women and girls. Out of frustration, those at the receiving end of such rituals may resort to a variety of performative and subversive tactics aimed at debunking them in society. This essay seeks to examine Tracie Utoh–Ezeajugh's portrayal of women in “Out of the Masks.” The essay particularly seeks to examine how the dramatist responds to and represents the position and role of women in the traditional social context and in the context of changing social values in her play. Through a careful analysis of key episodes of five young women, the essay argues, an insurrection aimed at saving the female race “from further institutional molestation and humiliation” is successfully mounted in the play. In the end, female characters response to social, economic, political, and cultural oppression through their strategic planning and careful organization in the play.

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Milani, Tommaso M., and Brandon Wolff. "Queer skin, straight masks: same-sex weddings and the discursive construction of identities and affects on a South African website." Critical Arts 29, no. 2 (March 4, 2015): 165–82. http://dx.doi.org/10.1080/02560046.2015.1039203.

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O'Hern, Robin, Ellen Pearlstein, and Susan Elizabeth Gagliardi. "Beyond the Surface: Where Cultural Contexts and Scientific Analyses Meet in Museum Conservation of West African Power Association Helmet Masks." Museum Anthropology 39, no. 1 (March 2016): 70–86. http://dx.doi.org/10.1111/muan.12102.

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Journal articles on the topic 'Masks, African'

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