Academic literature on the topic 'Sakpata'

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Journal articles on the topic "Sakpata"

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Henry, Christine. "La terre de Sakpata." Journal des Africanistes, no. 80-1/2 (June 1, 2010): 253–65. http://dx.doi.org/10.4000/africanistes.2572.

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Soumonni, Elisée. "Disease, religion and medicine: smallpox in nineteenth-century Benin." História, Ciências, Saúde-Manguinhos 19, suppl 1 (2012): 35–45. http://dx.doi.org/10.1590/s0104-59702012000500003.

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The essay examines, with special reference to smallpox, the perception and interpretation of disease in pre-colonial Dahomey, present-day Republic of Benin. Because disease is seen primarily as a punishment from the gods and not just as a medical problem or a bodily disorder, traditional cult priests play a leading role in making diagnoses and prescribing remedies, mostly based on medicinal plants. The prominence of Sakpata, god of smallpox, coupled with the influence of its priests is evaluated within the context of Dahomey's political history and the spread of the disease. This pivotal posit
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3

Kakpo, Mahougnon. "Vodun Sakpata et épidémie de variole dans la littérature orale sacrée du golfe du Benin." Ponts-Ponti: Langues littératures civilisations des Pays francophones, no. 13 (November 2013): 13–34. http://dx.doi.org/10.7358/pont-2013-013-kapk.

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4

Semedi, Pujo. "Sakpada-Pada. Jalan Tengah Kesetaraan di Pedesaan Jawa, 1850 – 2010." Jurnal Kawistara 10, no. 1 (2020): 1. http://dx.doi.org/10.22146/kawistara.52182.

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This study discusses the praxis of human equality among mountains farming communities in petungkriyono Subdistrict, Pekalongan, Central Java, through long-term historical-ethnographic observations on local political and economic activities in village head election and livestock raising. Village communities are always divided by hierarchical social structures between ordinary citizens and the elite. From time to time the elite and the rich continue to face social-economic guerrilla from ordinary citizens and social-economic competition from their peers. The interest of villagers is not to erase
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5

Friesen, Cari. "Musica Reservata: Two Initiatory Chants for the Vòdún Worship Society in Benin. By Gilbert Rouget. Translated by Cari Friesen." Ethnomusicology Translations, no. 12 (July 15, 2021): 1–33. http://dx.doi.org/10.14434/emt.no.12.33064.

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Rouget analyzes the recordings of two pieces for vòdún initiation ceremonies for the deities of Xɛvyòsò (thunder and lightning) and Sakpàtá (the Earth), which he recorded near Porto Novo, Benin (formerly Dahomey), in 1958 and 1969, respectively. These pieces are performed in great secrecy and differ significantly in form and style from the drumming, dancing, and singing performed for the public “coming-out” ceremonies at the end of the initiates’ period of seclusion. Using staff and sonogram transcriptions, Rouget focuses on melodic and strophic repetition, as well as the function of chromatic
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Dissertations / Theses on the topic "Sakpata"

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Hounton, Jean-Baptiste. "Le mythe de Sakpata au Bénin : approches littéraire, sémiotique et sociologique." Paris 4, 1995. http://www.theses.fr/1995PA040203.

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Notre étude est destinée aux jeunes lecteurs béninois ainsi qu'aux étrangers pour leur permettre de comprendre l'univers des mythes africains à travers un mythe particulier: un mythe fondateur connu dans toute la région du golfe du Benin, sous le nom de Sakpata, divinité de la terre. Le récit mythique : alors que le monde se présentait sous la forme d'une calebasse et que sa création n'était pas encore achevée, le créateur envoya l'un de ses ministres, Sakpata, pour parfaire la construction de la terre et pour la gouverner. Sakpata travailla à la fondation (de la célèbre cité) d'Ile-Ife consid
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Books on the topic "Sakpata"

1

Nwosu, Maik. The Sakpoba mermaid. Beacon Books, 1995.

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2

Sakpal hanŭn nal. Homi, 2001.

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Book chapters on the topic "Sakpata"

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Fuglestad, Finn. "More About the Tegbesu Era." In Slave Traders by Invitation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876104.003.0017.

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Tegbesu tried to get around his problem of legitimacy by manipulating the ideological-religious sphere. In particular, he promoted the cult of Mawu-Liisa, the Supreme Deity, and tried to link it to the monarchy. But the evidence seems to indicate that the internal opposition, as symbolized by the formally outlawed divinities of the “owners of the land”, especially Sakpata, continued to be significant. If the beginnings of the bocio art (grotesque sculptures of fury), can be attributed to this period, then we might say that we are confronted with a society which suffered from a collective trauma. It is possible that all the members of that society were actually slaves of the king. As for the wider geopolitical picture, we note the increasing importance of the Eastern Slave Coast, due in part to the policy of Oyo. And on the Western Slave Coast, the Danes and especially the new mighty Asante empire of the Gold Coast began to make their impact felt, whether directly or indirectly.
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