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Dissertations / Theses on the topic 'West-African culture'
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Turaki, Aliyu Abdullahi. "Characterisation of badnavirus sequences in West African yams (Dioscorea spp.)." Thesis, University of Greenwich, 2014. http://gala.gre.ac.uk/13829/.
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Yam (Dioscorea spp.) is an important staple food crop in Sub-Saharan Africa and is vegetatively-propagated. This had led to the accumulation of viruses decreasing yam production and hindering international movement of selected germplasm. This study was to determine the prevalence and diversity of yam badnaviruses, as well as determine if badnavirus sequences are also integrated in the genomes of West African yam breeding lines. DNAs were extracted from Nigerian yam leaf samples (177 breeding lines, 78 landraces), using an optimised CTAB-extraction method and then screened using degenerate badnavirus-specific PCR primers targeting a 579 bp RT-RNaseH region. All 255 yam samples (100%) tested badnavirus PCR-positive. Denaturation gradient gel electrophoresis (DGGE) analysis of these PCR products revealed 24 discrete bands in total. Sequence analysis of the bands confirmed they were typical of the genus Badnavirus and a nucleotide diversity of 1-37% in this partial RT-RNaseH region representative nine of badnavirus species group. To determine which sequences were from episomal infections, rolling circle amplification (RCA) was performed on samples, and three complete genome sequences of yam badnaviruses were amplified, cloned and sequenced. Two of these full viral genome sequences (7258 and 7538 bp) of D. rotundata origin represent new species in the genus Badnavirus and the third (7529 bp) from D. alata represented an isolate of Dioscorea bacilliform AL virus. The three new genomes shared nucleotide identities of 68.3-70.5% and demonstrated a typical size and organisation of yam badnaviruses. PCR-based assays were developed for the detection of the five yam badnavirus genomes, and for the detection of three putative badnavirus species groups (K08, K09 and U12) that contain integrated sequences. Southern hybridisation results using individual DGGE band partial RT-RNaseH sequences (NGb4_Dr, NGb5_Dr and NGb6_Dr), supported integration of badnavirus sequences in genomes of D. rotundata breeding lines. Fluorescent in situ hybridisation (FISH) results using badnavirus complete and partial cloned genome sequences as probes were inconclusive for the yam samples tested. The consequences of the integrated and episomal badnavirus sequences for yam improvement programmes in West Africa are discussed.
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Cudjoe, Alfred B. "Representing West African culture : Achebe and Oyono through the prism of translation." Thesis, University of Surrey, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540958.
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Roberts, Kevin. "African-Virginian Extended Kin: The Prevalence of West African Family Forms among Slaves in Virginia, 1740-1870." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/31780.
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Scholarship on slave families has focused on the nuclear family unit as the primary socializing institution among slaves. Such a paradigm ignores the extended family, which was the primary form of family organization among peoples in western and central Africa. By exploring slave trade data, I argue that 85% of slave imports to Virginia in the 18th century were from only four regions. Peoples from each region-the Igbo, the Akan, Bantu speakers from Angola and Congo, and the Mande from Senegambia-were marked by the prevalence of the extended family, the centrality of women, and flexible descent systems. I contend that these three cultural characteristics were transferred by slaves to Virginia.
Runaway slave advertisements from the Virginia Gazette show the cultural makeup of slaves in eighteenth-century Virginia. I use these advertisements to illustrate the prevalence of vast inter-plantation webs of kin that pervaded plantation, county, and even state boundaries. Plantation records, on the other hand, are useful for tracking the development of extended families on a single plantation. William Massie's plantation Pharsalia, located in Nelson County, Virginia, is the focus of my study of intra-plantation webs of kin. Finally, I examine the years after the Civil War to illustrate that even under freedom, former slaves resorted to their extended families for support and survival.
Master of Arts
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Diame, Maguette. "Traditional Culture and Educational Success in Senegal, West Africa." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11518.
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xi, 112 p.This thesis explores the effects of: 1) traditional values, 2) parental involvement, and 3) poverty on student performance. Instead of regarding tradition and poverty as obstacles, this paper argues that they can play a positive role in improving the educational quality. This thesis draws on interviews in three communities with administrators, teachers, students, parents, and elders. They show that traditional culture plays an important role in ensuring student motivation, but it is not clear which aspects of tradition will be incorporated into the curriculum, and by whom. My work also shows that parental involvement in schools is largely limited to fund-raising, and there is demand for more engagement. Finally, this project reveals that poverty is a double edge sword: it contributes to the school drop-out problem but also can serve as a tremendous source of personal motivation for students who want to help improve the economic condition of their families.
Committee in charge: Dennis Galvan, Chairperson; Stephen Wooten, Member; Kathie Carpenter, Member
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Oke, Katharina Adewoyin. "The politics of the public sphere : English-language and Yoruba-language print culture in colonial Lagos, 1880s-1940s." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:ece31052-81b7-45e7-be91-0cad322334a5.
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This thesis studies print culture in colonial Lagos against the background of the public sphere, and brings together a variety of English-language and Yoruba-language newspapers. Such an approach allows for highlighting the practicalities of newspaper production and foregrounding the work accomplished by newspapermen in a changing 'information environment' and political context. It offers insights into Lagos politics, contributes to the history of the educated elite, and to more global histories of communication. Using newspapers as well as archival records, and focussing on events that strikingly reveal dynamics in the public sphere, this thesis narrates a nuanced history of a discursive field which was, amongst other things, central for Lagos politics. This thesis complicates a Habermasian notion of the public sphere as an open discursive space, and not only highlights that the public sphere was an arena of contested meanings, but also illustrates axes along which the composition of this social structure was negotiated. When newspapers emerged in the late nineteenth-century, discussions in the press were largely restricted to the elite. The economy of recognition that was at play in the public sphere was to change in the 1920s. This thesis highlights how newspapermen and contributors sought to carve out niches for themselves in the public sphere in new ways and how their becoming a speaker in this discursive field was challenged and contested. It highlights the nuanced ways in which newspapermen and contributors convened publics through their papers: how they did so around particular issues, in distinction from each other, and how they adapted the convening of publics to new political dynamics in the 1940s. This thesis gives insight into the complex relationship between English-language and Yoruba-language newspapers, and moreover illustrates how the practicalities of the newspaper business were coming to bear on dynamics in the public sphere.
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Ndiaye, Malick. "The impact of health beliefs and culture on health literacy and treatment of diabetes among French speaking West African immigrants." Thesis, Connect to resource online, 2009. http://hdl.handle.net/1805/2050.
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Thesis (M.A.)--Indiana University, 2009.Title from screen (viewed on February 1, 2010). Department of English, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Ulla M. Connor, Frank M. Smith, Honnor Orlando. Includes vitae. Includes bibliographical references (leaves 138-139).
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Wonnah, Samson. "Myths, Risks, and Ignorance: Western Media and Health Experts’ Representations of Cultures in Ebola-Affected West African Communities." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etd/3389.
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The 2014 Ebola outbreak, mostly affecting Liberia, Sierra Leone, and Guinea, is the largest ever recorded. The Ebola response encountered resistance in some affected communities, where some residents accused relief agencies from the Global North of denigrating local cultures. This thesis examines mainstream Western media and health experts’ representation of culture in the Ebola-affected region and employed Foucauldian analysis of discursive power to discuss the impact of such a representation on the concerned communities. Through a content analysis of selected journal and news articles by Western scholars and media and official reports by some relief agencies involved with the Ebola response, the study discovers evidence of culture bias. There was a use of significantly negative words in describing aspects of culture in the Ebola-affected region. Western media and health experts also largely associated the epidemic with African “backwardness.”
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Pingue, Kahmaria. "Dancing Into Ubuntu: Inquiring Into Pre-Service Teachers' Experiences of Kpanlogo, A West African Dance." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38089.
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This thesis questions what it was like for pre-service teachers registered in a Bachelor of Education program to experience Kpanlogo, a West African dance from Ghana. Over a period of two years, the primary researcher introduced this dance to her peers first as a pre-service teacher, and then as a graduate student in a variety of ways: 1) practicing it for a performance at a community building talent show on campus, 2) learning it through a professional development workshop, and 3) teaching it to intermediate students at a local school, on two different occasions. Five pre-service teachers responded to an invitation to participate in a phenomenological study about their experiences. The two research questions which guided the interviews were: 1) What was it like to experience Kpanlogo, a West African dance, as a pre-service teacher? 2) What was it like as a pre-service teacher to teach students Kpanlogo? The conceptual framework of Sankofa Cyclical Waves, situated in a collectivist African Worldview orients us to the philosophy of Ubuntu, which posits that humanness is found and cultivated within community. Sankofa, a Ghanaian proverb which encourages its people to go back, physically or spiritually, to retrieve what was once lost or forgotten was used as a particular path to analyze the lived experiences of the pre-service teachers. In this thesis the Sankofa Cyclical Waves provided a structure to identify their various levels of understanding Ubuntu. Experiences analyzed as being novice in nature were awkward at the start, then as the dancer moves towards the end of the continuum, towards Ubuntu, the dancer moves through a series of waves as they become more familiar with rhythms, movements, African dance attire, and becoming a part of the whole; the Other‘s community.
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Whitaker, Jamie L. ""Hark from the tomb" : the culture history and archaeology of African-American cemeteries." Virtual Press, 2007. http://liblink.bsu.edu/uhtbin/catkey/1371679.
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Archaeological material from early African-American cemeteries can yield a vast amount of information. Grave goods are evidence that certain West African burial traditions persisted over the years. Moreover, bioarchaeological data provides knowledge regarding health conditions, lifeways, and labor environments. Overall, these populations were under severe physical stress and average ages of death were young. Findings indicate that African folk beliefs persisted for a long period of time and were widespread in both the North and South of the United States and correspond to historical and ethnohistorical accounts. This is evidenced by the similar types of grave goods found in various cemeteries. Cemeteries from both the Northeast and Southeast are examined as proof that health and cultural trends were widespread throughout the continental United States.Department of Anthropology
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Wickham, Anna. "That Old Time Religion: The Influence of West and Central African Religious Culture on the Music of the Azusa Street Revival." Thesis, The University of Arizona, 2014. http://hdl.handle.net/10150/323242.
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The Azusa Street Revival was a movement started in 1906 by a small group of black individuals at a prayer meeting in Los Angeles, California. The revival is largely considered the beginning of the Pentecostal movement. This paper investigates the relationship between the worship practices of the Azusa Street Revival and the musical and religious traditions of the West and Central African peoples who were the ancestors of some of the most prominent and influential participants in the movement. These practices, which include spirit possession, physical movement and rhythm, musical collaboration, and indeterminate times of worship, seemingly made their way from Africa into the daily lives of African American slaves, where they were adopted by participants at the American camp meetings of the early nineteenth century. From there, these West and Central African musical traditions became instituted in the holiness movement, the precursor to the Azusa Street Revival.
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Ashworth, Robin Rison. ""New Media, Oral Histories and the Expansion and Modification of West African Griot Culture: A Case Study of Alhaji Papa Susso"." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/434.
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This dissertation takes the approach of a qualitative case study whose primary subject is Alhaji Papa Susso, a distinct and compelling representative of griot culture, who was born in The Gambia, but who now resides in the U.S., yet maintains his griot identity. The findings from this research provide evidence that the griot, in his quest to support himself abroad while honoring the traditions of his heritage, is actively participating in the purposeful dissemination of griot culture in the U.S. and beyond. Though he may be cultivating genuine interest in his skills and in the oral canon of histories and epic tales that he maintains, he cannot control reception and appropriation of his culture. Further, the findings suggest there is a crosscutting backlash where the influence of technology is concerned, in that, while it provides a means for recording and preserving the griot’s performative art, it also distracts West African youth and diminishes their interest in acquiring and maintaining the tools and instrumentation of their caste-born heritage. The main conclusions drawn from this study suggest the griot feels compelled in many ways to spread his culture beyond the limits of his original, regional seat in order to preserve and promote it, but in doing so, he is changing his culture, and exposing it to audiences who are not sufficiently encultured to apprehend fully its depth and meaning. Furthermore, technology may be a useful tool in preserving the griot’s art in West Africa and abroad, but the static nature of recording robs the griot’s performance of its dynamic, flexible and culturally reflective power. Ultimately, it is the goal of this dissertation to actualize Stake’s (1995) assertion that “the function of research is not necessarily to map and conquer the world but to sophisticate the beholding of it” (p. 43); it is the goal of this dissertation to illuminate and understand, to bear careful witness to a facet of cultural expansion, to a contemporary phenomenon, to a particular, unique and valuable human experience.
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Lock, Etienne. "Identité africaine et catholicisme : problématique de la rencontre de deux notions à travers l'itinéraire d'Alioune Diop, 1956-1995." Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30018/document.
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Le XIXe siècle en Afrique noire était non seulement marqué par la l'initiative de la colonisation occidentale, mais aussi par la mission de christianisation. A partir de ce moment jusqu'à la fin de la Seconde Guerre Mondiale, l'identité africaine signifiée par un mode de vie particulier était définie en opposition aux valeurs chrétiennes. Il était donc impossible d'être chrétien et Africain en même temps. C'est ainsi que beaucoup d'Africains chrétiens s'occidentalisèrent et rejetèrent leurs coutumes considérées comme les œuvres du mal. Dans le contexte colonial, ceci était considéré comme normal.Après la Deuxième Guerre Mondiale, les intellectuels africains initièrent beaucoup de mouvements pour affirmer l'identité africaine: ce fut le commencement de l'émancipation culturelle et politique. Un de ces mouvements fut la Société Africaine de Culture, un mouvement intellectuel fondé par Alioune Diop et se situant dans le prolongement de Présence Africaine qui avait déjà rassemblé des intellectuels africains, antillais et européens. Alioune Diop devint alors le leader de l'émancipation culturelle de l'Afrique.En se consacrant à la figure d'Alioune Diop, la thèse souligne l'importance de la biographie intellectuelle, comme méthode de réflexion en histoire africaine. Elle y est présentée comme une approche qui permet de saisir des aspects qui peuvent échapper à l'intérêt accordé aux événements. Une autre caractéristique de cette réflexion est la place accordée à des archives non organisées et aux interviews dans un travail scientifique. La thèse soutient donc qu'il y a une dimension de l'engagement d'Alioune Diop qui, bien que moins connue, constitue une clé de compréhension de sa vie et de son œuvre. Cet intellectuel africain était en effet attentif à la religion et tout particulièrement au christianisme. Il considérait cette religion comme une réalité qui en Afrique pouvait soutenir le changement de nombreuses situations, pour permettre à ses peuples de trouver leur place dans le monde moderne. Ainsi, dans tous les événements qu'il organisa, la religion chrétienne eut une place particulière. Comme le combat d'Alioune Diop consistait à restaurer la dignité africaine au moyen de la culture, le catholicisme, en tant qu'une expression du christianisme alors portée par la culture occidentale essentiellement, avait une place importante dans ses réflexions. La thèse soutient que l'émancipation de l'identité africaine était aussi une émancipation du christianisme en contexte africain, et donc du catholicisme. Elle démontre que le catholicisme dans sa situation actuelle, comme religion africaine, est largement tributaire de l'engagement d'Alioune Diop et des intellectuels qu'il était parvenu à rassembler autour de lui. Cependant, dans le but de comprendre ceci, certaines questions apparaissent importantes: quel est l'exacte contribution d'Alioune Diop dans la correction des dérives de la rencontre entre identité africaine et catholicisme? Comment s'exprime cette rencontre dans un contexte postcolonial? Quels éléments donnent une signification à l'africanisation du catholicisme au XXe siècle? Toutes ces questions structurent l'orientation de ce travail et ouvrent à de nombreux aspects de l'identité africaine à travers d'importants événements comme les deux congrès des écrivains et artistes noirs (Paris et Rome), les deux festivals mondiaux des arts nègres (Dakar et Lagos), les colloques organisés par Alioune Diop avec d'autres intellectuels africains. Il y a aussi une mise en exergue de certaines questions en rapport avec la religion chrétienne: parmi elles, les plus importantes sont: l'œcuménisme, le dialogue entre les religions de l'Afrique en rapport avec la personnalité africaine et l'héritage colonial et postcolonialThe 19th century in Sub-Saharan Africa was not only marked by the setting up of the European colonialism, but also by the Christian gospel preached in all the colonized territories. From this time until after the World War II, African identity which means the expression of the way of life of the Africans had been considered as an opposite to the Christian values. Clearly, it appeared impossible to be Christian and African at the same time. So, many African Christians had become Occidentalized and rejected their customs as the work of the devil. In a colonial context, this was considered as normal.After the World War II, African intellectuals initiated a lot of movements, in order to restore the African identity in all the issues concerning African peoples: this was the beginning of the emancipation, culturally and politically. One of the most important of those movements was African Society of Culture, an intellectual movement funded by Alioune Diop and situated onward of the movement “Présence Africaine” which had already gathered African, West Indian and European intellectuals. Alioune Diop became practically the leader of the African emancipation in the 20th century. The PhD dissertation, by focusing on the African intellectual Alioune Diop, emphasizes the importance of the biography, put in French “biographie intellectuelle”, as a method in African history. It is presented as a manner to study the African past in order to get to know this past in a way which appears different but very important to discover some details not covered through methods based on events. Another feature of this reflection is the capacity it gives to consider non organized archives and interviews in a scientific work
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Lambert, Jade Maia. "Ama Ata Aidoo's Anowa performative practice and the postcolonial subject /." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1133810135.
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Thesis (M.A.)--Miami University, Dept. of Theatre, 2005.Title from first page of PDF document. Document formatted into pages; contains [1], iv, 57 p. Includes bibliographical references (p. 56-57).
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Lundell, Åse. ""Jess-who-wasn't-Jess" : Double Consciousness and Identity Construction in Helen Oyeyemi's The Icarus Girl." Thesis, Karlstads universitet, Estetisk-filosofiska fakulteten, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-6242.
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Abstract During the last decade many female writers of British decent have focused on identity construction and coming of age. These writers have been especially interested in exploring how people living in the diaspora are trying to cope with their ambivalent feelings towards their mixed cultural heritage. Helen Oyeyemi's The Icarus Girl is one of these novels. The novel depicts a young girl's struggle with the dualism within her, being both British and Nigerian, that threatens to dissolve her self-identity. This essay will explore how The Icarus Girl deals with the theme “double consciousness” (imposed binaries) and how the narrative's structure and stylistic devices enable the story to be read (interpreted) from two different perspectives, thus the narrative's structure offers an ambiguous double reading that corresponds to Jessamy's unresolved doubleness. The first reading suggests that the traumatic experience of “double consciousness“ is left in a status quo, or even being fatal, which in the essay is called the Western reading. The second reading suggests a recovery, i.e. that the young protagonist comes to terms with her mixed cultural heritage, the so-called West-African reading. In pursuing this aim I discuss how “double consciousness” in this novel is a traumatic state of mind transferred from mother to daughter, but also how stylistic devices, belonging to the genre of the fantastic, are used to emphasize the theme and make possible the two different readings.
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Hosbey, Justin. "Inalienable Possessions and Flyin' West: African American Women in the Pioneer West." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3154.
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Nicodemus, Kansas is one of the few remaining settlements founded by African American former slaves in the post-Civil War period of American history. Designated by the National Park Service as a National Historic Site in 1996, Nicodemus has secured its role as a place deemed important to the history of America. For this project, I worked as an intern for the Nicodemus Historical Society, under the direction of Angela Bates. This local heritage preservation agency manages archival and genealogical records important to Nicodemus descendants, and exhibits several of the community's cultural and material artifacts for the public. I was specifically involved in the collection of archival research for this agency and the facilitation of an oral history project. In addition to these duties, I used the ethnographic techniques of participant observation and semi-structured interviewing to explore how Nicodemus descendant identity is constructed, and how this identity maintains its continuity into the present day. Using Annette Weiner's arguments concerning women's roles in identity formation and cultural reproduction in Inalienable Possessions, I worked to discover the ways that women have historically worked to preserve Nicodemus cultural heritage and reproduce Nicodemus descendant identity for future generations.
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Wiggins, Trevor. "Issues for music and education in West Africa." Thesis, University of Plymouth, 1999. http://hdl.handle.net/10026.1/2802.
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My published output represents an ongoing engagement with the issues of studying, learning, understanding and transmitting music. More specifically, it has the music of Ghana in West Africa as its primary focus. This music is then considered from a number of points of view:- • as music, where the sonic events can be charted, documented and analysed • as 'ethnic' music where the function and meaning of this music for its culture can be considered • as a cultural artefact where the changing processes of transmission and preservation are observed • as pedagogical material where the nature of learning related to culture and the processes of translation by the teacher and the learner are examined. Music as object for documentation and discussion is a substantial part of Xylophone music from Ghana, the two articles in Composing the Music of Africa and the article in the British journal of Ethnomusicology as well as the COs, 'Bewaare - they are coming' Dagaare songs and dances from Nandom, Ghana and 'In the time of my fourth great-grandfather ... ' Western Sisaala music from Lambussie, Ghana. These same publications also consider the roles and function of the music within its culture. Music as a cultural artefact, its transmission and preservation, particularly in relation to formal education, is the focus of the two articles in the British journal of Music Education, the Music Teacher publication, the article in Cahiers de Musiques Traditionelles, and the ESEM conference paper. Pedagogical issues and materials form the basis for Music of West Africa, Kpatsa, and the symposium papers.
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Polzenhagen, Frank. "Cultural conceptualisations in West African English : a cognitive-linguistic approach /." Frankfurt am Main [u.a.] : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016163259&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA.
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Carr-West, Jonathan. "Cultures in motion : the negotiation of identity in francophone West African fiction." Thesis, University College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269558.
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Rooks, Elinor Victoria. "Vernacular critique, Deleuzo-Guattarian theory and cultural historicism in West African and Southern African literatures." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/9192/.
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In this thesis I use concepts from Deleuzo-Guattarian theory, combined with a vernacular theoretical understanding, to perform cultural historicist readings of texts that lack clear contextual referents, as I demonstrate with an extended close reading of Amos Tutuola’s problematic classic The Palm-Wine Drinkard; I then demonstrate the approach’s versatility by using it to read a very different text, Bessie Head’s A Question of Power. Tutuola’s The Palm-Wine Drinkard draws on vernacular theories of the bush common across West Africa, in which the bush is a discursive space for exploring personal and social traumas. Tutuola’s Bush of Ghosts, I argue, engages with the Yoruba Wars, the slave trade, and colonial capitalist development of Nigeria to the mid-twentieth century. I demonstrate not only how Tutuola uses ghosts as critical historical tools, but how he develops a peculiarly open textual space which serves as an alternative and a challenge to developmental trends. From history enacted across ghostly landscape I move to politics as a highly personal nightmare in Bessie Head’s A Question of Power. From communal vernacular theoretical traditions, I move to Head’s ‘schizophrenic’ vernacular theories. I argue that this text speaks to contexts far beyond Head’s personal experience of Apartheid. I read it as a schizohistory of Botswana’s developmental and political history, and as a lament of authoritarian tendencies across Africa a decade after independence. Head combines politics with mysticism, drawing on Hinduism to forge a politics of interconnectedness. Texts like Tutuola’s and Head’s become far more accessible through historicist readings, and these readings become possible once we are equipped with a theoretical vocabulary flexible enough to translate across a wide variety of discursive spheres. The approach I demonstrate encourages and facilitates a more interdisciplinary and contextually-grounded approach to African literature, clarifying formerly obscure texts.
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Ogunnaike, Oludamini. "Sufism and Ifa: Ways of Knowing in Two West African Intellectual Traditions." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845406.
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This dissertation examines and compares the epistemologies of two of the most popular West African intellectual traditions: Tijani Sufism and Ifa. Employing theories native to the traditions themselves and contemporary oral and textual sources, I examine how these traditions answer the questions: What is knowledge? How is it acquired? And How is it verified? Or more simply, “What do you know?,” “How did you come to know it?,” and “How do you know that you know?” After analyzing each tradition separately, and on its own terms, I compare them to each other and to certain contemporary, Western theories.
Despite having relatively limited historical contact, I conclude that the epistemologies of both traditions are based on forms of self-knowledge in which the knowing subject and known object are one. As a result, ritual practices that transform the knowing subject are key to cultivating these modes of knowledge. Therefore I argue that like the philosophical traditions of Greek antiquity, the intellectual or philosophical dimensions of Tijani Sufism and Ifa must be understood and should be studied as a part of a larger project of ritual self-transformation designed to cultivate an ideal mode of being, or way of life, which is also an ideal mode of knowing. I further assert that both traditions offer distinct and compelling perspectives on, and approaches to, metaphysics, ontology, epistemology, psychology, and ritual practice, which I suggest and begin to develop through comparison.African and African American Studies
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Halle, Ekane Ignatius. "The rationality of African cultural dynamism : a case study in Bakossiland, South-West province of Cameroon /." Weikersheim Margraf, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2753231&prov=M&dok_var=1&dok_ext=htm.
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Shiflett, Lisa R. "West African Food Traditions in Virginia Foodways: A Historical Analysis of Origins and Survivals." [Johnson City, Tenn. : East Tennessee State University], 2004. http://etd-submit.etsu.edu/etd/theses/available/etd-0719104-105438/unrestricted/ShifletL080904f.pdf.
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Thesis (M.A.)--East Tennessee State University, 2004.Title from electronic submission form. ETSU ETD database URN: etd-0719104-105438 Includes bibliographical references. Also available via Internet at the UMI web site.
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Badu, Zelma C. M. "Ewe culture as expressed in Ghana West Africa through Adzogbo dance ceremony : a foundation for the development of interactive multimedia educational materials." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82826.
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This dissertation project is a preparation for development of a method for teaching traditional Ewe culture to people of Western or non-Ewe background, using dance ethnology as an approach to conducting research, and digital video recording as a means for documentation. The study focuses on one of the Ewe's oldest and most powerful religious dance and music ceremonies, Adzogbo, as it is performed by the Mawuli Kpli Mi Adzogbo Group from the village of Aflao in Ghana, West Africa.Adzogbo, originally from Dahomey (now Benin), was brought to Ghana in the late 19th Century, and was formally performed for the Dahomeyan war gods to transmit pertinent information to warriors preparing for battle. It is still considered one of the most complex dance and music systems, having intricate polyrhythmic texture and specific relationship between the master drummer and the vigorous and articulated movements of the dancers, which are emphasized by their elaborate costume.
Presently, the dance functions as a recreational ceremony and is performed during specific special occasions. It is used to display mental, physical and spiritual power and still carries some of its original war dance characteristics.
This project consists of a written thesis document and one hour digital video documentary of the Adzogbo Dance Ceremony, outlining its background and importance, form and structure, and a comparative analyses of the organization and structure of both the dance and music. The text provides information on Ewe culture, including their historical, social, and geographical background, their dance, music and related activities and an exploration of Interactive multimedia technologies to in future develop electronic educational material.
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De, Barros Khym Isaac. "Hues of brown a case study of the psychotherapeutic process exploring racial and cultural identity between a Black West Indian female client and an African American female therapist /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3350513.
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Conteh-Khali, Neneh. "Socioeconomic and Cultural Factors Influencing Desired Family Size in Sierra Leone." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1403713225.
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López, Carreño Antonio José. "Arte y Negritud: La obra de Iba N’Diaye y la política cultural y artística de Léopold Sédar Senghor (1960-1980)." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/668992.
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Esta investigación trata de estudiar la relación entre Iba N’Diaye, artista miembro de la Escuela de Dakar, y la política cultural de Léopold Sédar Senghor, debido a que el pintor es una figura que no se ha trabajado desde el punto de vista historiográfico. En este sentido, se aporta innovación, al abordar desde la Historia Cultural una cuestión como el proceso de construcción de la identidad nacional en Senegal. Así, se comprueba si Iba N’Diaye es partidario de la Negritud, ideología de Léopold Sédar Senghor sobre la que gira todo el proceso o, si, por el contrario, es crítico con ella.
Para conseguir los objetivos planteados en la tesis doctoral se estudiaron documentos de todo tipo sobre los principales protagonistas, sobre la Negritud y sobre la Escuela de Dakar y algunos de sus miembros. Para ello se leyeron libros y artículos tanto en formato papel como digital disponibles en diferentes bibliotecas y en páginas en línea de tipo académico. Asimismo, se consultaron en Barcelona los archivos del Museo de Arte Contemporáneo de Barcelona y del Museo Etnológico y de Culturas del Mundo, se hicieron estancias en Francia y Senegal para consultar diversos archivos y, además, se realizaron entrevistas a expertos y personas cercanas a Iba N’Diaye.
A través del trabajo realizado se comprobó que Iba N’Diaye participó en un inicio con entusiasmo en la política artística y cultural de Léopold Sédar Senghor. Sin embargo, el pintor no fue parte de la Negritud, ya que comprobamos que con el tiempo se vió obligado a abandonar Senegal y volver a Francia, donde había estudiado años atrás, debido a que siempre fue crítico con algunos aspectos de la Negritud senghoriana y del pensamiento de Senghor en relación con el arte. Además, tenía ideas en torno a la enseñanza opuestas a las de Pierre Lods y Papa Ibra Tall, los otros profesores de la Escuela de Artes de Senegal, más cercanos a la visión del presidente senegalés en torno al arte africano.
Respecto a lo anterior, la investigación introduce el concepto de "dictadura o autocracia de la Negritud senghoriana" en la política artística y cultural de Léopold Sedar Senghor y su Escuela de Dakar, ya que como se pudo comprobar con la investigación, el presidente senegalés intentó con esos elementos impregnar la identidad nacional senegalesa de su Negritud y acabó beneficiando con el tiempo a los partidarios de su ideología en detrimento de aquellos críticos.This research tries to study the relationship between Iba N’Diaye, a member artist of the Dakar School, and the cultural policy of Léopold Sédar Senghor, because the painter is a figure that has not been worked from the historiographic point of view. In this sense, brings innovation, when addressing from the Cultural History a question like the process of construction of the national identity in Senegal. Thus, it is checked if Iba N’Diaye is a supporter of "Négritude", ideology of Léopold Sédar Senghor on which the whole process revolves or, if, on the contrary, he is critical of it. To achieve the objectives set forth in the doctoral thesis, documents of all kinds were studied on the main protagonists, on "Négritude" and on the Dakar School and some of its members. For this, books and articles were read both in paper and digital format available in different libraries and on academic-grade online pages. Likewise, the archives of the Museum of Contemporary Art of Barcelona and the Ethnological Museum of World Cultures were consulted in Barcelona, stays were made in France and Senegal to consult various archives and, in addition, interviews were conducted with experts and people close to Iba N'Diaye. Through the work carried out it was found that Iba N’Diaye initially participated with enthusiasm in the artistic and cultural policy of Léopold Sédar Senghor. However, the painter was not part of "Négritude", since we found that he was eventually forced to leave Senegal and return to France, where he had studied years ago, because he was always critical of some aspects of senghorian "Négritude" and Senghor's thought in relation to art. Regarding the above, the research introduces the concept of "dictatorship or autocracy of Négritude" in the artistic and cultural policy of Léopold Sedar Senghor and his Dakar School, since as it was possible to verify with the investigation, the Senegalese president tried with these elements to impregnate the Senegalese national identity of his "Négritude" and eventually benefited the supporters of his ideology to the detriment of those critics.
Cette recherche tente d’étudier la relation entre Iba N’Diaye, artiste membre de l’École de Dakar, et la politique culturelle de Léopold Sédar Senghor, car le peintre est une figure qui n’a pas été travaillée du point de vue historiographique. En ce sens, l'innovation est fournie, en abordant depuis l'histoire culturelle une question comme le processus de construction de l’identité nationale au Sénégal. Ainsi, on vérifie si Iba N’Diaye est un partisan de la Négritude, idéologie de Léopold Sédar Senghor, sur laquelle tout le processus tourne ou, au contraire, s’il est critique. Pour atteindre les objectifs fixés dans la thèse de doctorat, des documents de toutes sortes ont été étudiés sur les principaux protagonistes, sur Négritude et sur l'école de Dakar et sur certains de ses membres. Pour cela, des livres et des articles ont été lus à la fois en format papier et numérique disponibles dans différentes bibliothèques et sur des pages en ligne de niveau universitaire. De même, les archives du musée d'art contemporain de Barcelone et du musée ethnologique des cultures du monde ont été consultées à Barcelone, des séjours ont été effectués en France et au Sénégal afin de consulter diverses archives et des entretiens ont également été réalisés avec des experts et des personnes proches d'Iba N'Diaye. Les travaux effectués ont permis de constater qu’Iba N’Diaye participait initialement avec enthousiasme à la politique artistique et culturelle de Léopold Sédar Senghor. Cependant, le peintre ne faisait pas partie de la Négritude, car nous avons découvert qu'il avait finalement été contraint de quitter le Sénégal pour rentrer en France, où il avait étudié il y a des années, car il avait toujours critiqué certains aspects de la pensée de Senghor et de la Négritude senghorienne par rapport à l'art. En ce qui concerne ce qui précède, la recherche introduit le concept de "dictature ou autocratie de la Négritude" dans la politique artistique et culturelle de Léopold Sédar Senghor et de son école de Dakar, puisqu’il a été possible de vérifier avec la recherche, que le président sénégalais Il a essayé avec ces éléments d'imprégner l'identité nationale sénégalaise de son Négritude et a finalement profité aux partisans de son idéologie au détriment de ces critiques.
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King, Arianna J. "Reflections of Globalization: A Case Study of Informal Food Vendors in Southern Ghana." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/1991.
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In the context of rapid urbanization, globalization, market liberalization, and growing flexibility of labor in the post-Fordist era, urban environments have seen economic opportunities and employment in the formal sector become increasingly less available to the vast majority of urban dwellers in both high-income and low-income countries. The intersectional forces of globalization, and neoliberalization have contributed to the ever-growing role of informal economic opportunities in providing the necessary income to fulfill household needs for individuals throughout the world and have also influenced social, cultural, and spatial organization of informal sector workers. Using a case study and ethnographic information from several regions of southern Ghana, this research examines the way in which informal sector food vendors in Ghana are imbedded in larger global food networks as well as how globalization is experienced by vendors at the ground level.
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Richey-Abbey, Laurel Rhea. "Bush Medicine in the Family Islands: The Medical Ethnobotany of Cat Island and Long Island, Bahamas." Miami University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=miami1335445242.
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Turner, Dennise M. "Race, Culture, and French National Identity: North African, West African, and Antillean Communities in Paris, 1950-1990." 2017. http://scholarworks.gsu.edu/history_diss/54.
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Examining the place of immigrants in French society between 1950 and 1990, this dissertation traces both official policies and public reactions toward immigration, and immigrant responses to their treatment. Increased negative perceptions of North Africans during the 1970s and 80s, and escalating acts of violence and discrimination against them, sparked a national debate on the compatibility of Islam with French identity. North Africans’ presence in France seemed to throw into question common notions of “Frenchness” because the practices that characterized Islamic culture differentiated Muslims from other ethnic and religious minorities. I investigated North African, West African, and Antillean immigrant communities in Paris through the intersection of race, religion, and culture in order to explore changing French attitudes toward ethnic minorities and their cultural identities. My dissertation focuses on how these communities were or were not accepted into the French “nation,” and what their integration or lack thereof said about conceptions of what it meant to be “French.” In addition to offering a study of the government’s role in establishing or modifying perceptions about French identity, I also evaluate race and culture from the perspective of the immigrants themselves. This project thus offers an analysis of immigrants of color and the discourses and policies of the institutions that helped define certain ethnic groups encoded as “racially other” as also culturally inassimilable. The dissertation argues that the state’s construction of racially distinct citizens and immigrant communities as different limited their access to the nation and their acceptance by the general public. In the 1980s, the growing popularity of extreme right political rhetoric glorifying the nation and its supposed heritage gave voice to racism and fears of losing a uniquely French culture. An implicit racial hierarchy prevented immigrant groups and ethnic minorities from fully integrating into the nation. At the same time, ethnic groups from North Africa, West Africa, and the Antilles worked to redefine “Frenchness” along more inclusive lines in order to minimize tensions and improve relations between these groups and those who seemed more unquestionably “French.”
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Olabimtan, Kehinde Olumuyiwa. "A comparative and theological evaluation of the interface of mission Christianity and African culture in nineteenth century Akan and Yoruba lands of West Africa." Thesis, 2002. http://hdl.handle.net/10413/3753.
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This study explores the dynamics at play in the nineteenth century interaction between European mission Christianity and the peoples and cultures of West Africa with Akan (Gold Coast) and Yoruba (Nigeria) lands serving as the model theatres of the interaction. It appreciates the fact that in a context such as West Africa, where religious consciousness permeates every aspect of life, the coming of the Gospel to its peoples impacted every aspect of the social and religious lives of the people. Chapter one sets the agenda for the study by exploring the dynamics involved in the transmission of the Gospel as it spread from Palestine to the Graeco-Roman world, medieval Europe, Enlightenment Europe and, later, Africa in the nineteenth century. It also defines the limits of the study to the period 1820-1892. Chapter two explores the religious and the cultural environments that gave shape to the modem European missionary movement. It highlights the features of the European Reformation that were factors in defining missionary methods in West Africa. It also emphasizes the subtle infiltration of Enlightenment ideals-the primacy of Reason, the way of Nature, and the idea of Progress-into missionary consciousness about Africa and its peoples. Chapter three delineates the religious and the cultural milieus of West Africans in contrast to that of European missionaries. It underscores the integral nature of religion to the totality of life among West Africans. It also contrasts the socio-political conditions of Akan land and Yoruba land in the nineteenth century while appreciating the rapid changes impinging on their peoples. Chapter four explores how the prevailing realities in Akan and Yoruba lands defined the fortunes and the prospects of the missionary message among the people. In doing this, it draws from four model encounters of mission Christianity with West African peoples and cultures. In Mankessim, the deception associated with a traditional cult was exposed. At Akyem Abuakwa, the contention between missionaries and the royalty for authority over the people led to social disruption. The resistance of the guild of Ifa priests to Christian conversion and the assuring presence of missionaries to the warrior class created ambivalence at Abeokuta. Ibadan offers us an irenic model of interaction between mission Christianity and West African religions as Ifa, the Yoruba cult of divination, sanctioned the presence of missionaries in the city. Chapter five reflects on the issues that are significant in the interaction of the Gospel with West African cultures. It appreciates the congruence between the Gospel and West African religious worldview. It assesses the impact of missionary methods on the traditional values of West Africans, appreciating the strength and the weaknesses of the school system, the value of Bible translation into mother-tongues, and the contextual relevance of the mission station method of evangelization. It also explores the meaning of Christian conversion in West Africa using the models of A.D. Nock, John V. Taylor and Andrew F. Walls. Chapter six concludes with Andrew Walls' three tests of the expansion of Christianity. The conclusion is that in spite of the failures and weaknesses of some of the methods adopted by European missionaries in evangelizing West Africa, their converts understood their message, domesticated it according to their understanding and appropriated its benefits to the life of their societies.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Horton, Janell M. "Exploring the cultural experiences of family case managers : an interpretative phenomenological analysis." Thesis, 2014. http://hdl.handle.net/1805/4034.
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Indiana University-Purdue University Indianapolis (IUPUI)This study explored the lived experiences of family case managers who routinely work with families who are culturally different from themselves. The purpose was to understand and interpret the meaning of culture and cultural difference as it relates to the engagement process with families. The research also sought to understand whether cultural insensitivity or bias may contribute to the overrepresentation of children of color in the child welfare system. The author conducted 10 in-depth, semi-structured interviews with graduates of a large, research-intensive Midwestern university’s Title-IV-E Social Work Program, who also were employed as family case managers in public child welfare. Interviews were transcribed and analyzed using Interpretative Phenomenological Analysis and the analytic process of the hermeneutic circle. Results suggest the concept of culture is a complex term that encompasses many characteristics and a number of dimensions. In addition, four themes were identified as underlying the engagement process with culturally different families. These themes routinely overlapped, and family case managers often had to attend to each of the thematic areas simultaneously. At nearly every step in the engagement process, family case managers modulated their interactions in order to find balance and stability in their relationship with the family. Finally, poverty was revealed to be the most salient cultural difference in working with families involved in the child welfare system. These results have important implications for social work education, child welfare practice, and research on the overrepresentation of children of color in the child welfare system.
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Toure, Kathryn. "Pedagogical Appropriation of Information and Communication Technologies (ICT) by West African Educators = Appropriation pédagogique des technologies de l’information et de la communication (TIC) par les éducateurs ouest-africains." Thèse, 2015. http://hdl.handle.net/1866/16327.
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Œuvre dédiée à Alioune Camara; merci au Prof. Denis Dougnon de l’Université de Bamako pour le parrainageCette recherche examine comment et pourquoi les éducateurs en Afrique de l’Ouest, au Mali en particulier, s’approprient pédagogiquement les technologies de l’information et de la communication (TIC) et avec quels effets. L’appropriation consiste à intégrer, personnellement et dans son milieu, la nouveauté et à la mobiliser de façon stratégique pour répondre aux objectifs contextualisés, souvent en résistance au statu quo. Une méthodologie qualitative et des approches interprétatives ont permis de comprendre les significations que les éducateurs donnent à leur réalité et leurs expériences. Trente-et-une personnes ont été interviewées: 23 enseignants du primaire et du secondaire, six professeurs d’université, et deux gestionnaires. Les éducateurs ont assimilé les TIC jusqu’à ce qu’elles deviennent partie intégrante de leur être et de leur vie quotidienne. En adaptant les TIC à leur milieu, ils ont travaillé comme des agents culturels, jouant le rôle d’interface entre les TIC et la société. Les professeurs, en particulier, ont exprimé leur souhait d’utiliser les TIC pour faciliter et renforcer la participation africaine aux débats mondiaux et à la production scientifique, et pour changer la perception présente et future de l’Afrique et des Africains. Les éducateurs ont embrassé les TIC pour les possibilités de transformation qu’elles offrent. Des changements apparaissent dans les rapports entre enseignants et étudiants (plus d’interactivités), dans les salles de classes (plus d’échanges) et les contenus des cours (plus actualisés et diversifiés), suggérant que les TIC peuvent avoir un rôle de catalyseur dans l’évolution des pratiques pédagogiques, y compris dans des contextes où l’accès aux documents est difficile et où l’héritage du colonialisme se fait encore sentir. Les perspectives et les expériences des éducateurs utilisant les TIC dans l’éducation en Afrique peuvent enrichir la théorie, la pratique et la politique éducatives et permettre d’avoir une meilleure compréhension du concept d’appropriation comme processus de changement culturel.
This research investigates how and why educators in West Africa, in Mali in particular, pedagogically appropriate information and communication technologies (ICT) and with what effects. Appropriation involves integrating newness into one’s very being and mobilizing it strategically to meet contextualized objectives, often in resistance to the status quo. It is assumed that ICT use is shaped by the values and objectives of users as well as by the local and global hierarchies of the milieus in which they are used. Qualitative research methods and interpretive approaches revealed meanings educators give to their reality and experiences. Interviews were conducted with 31 persons: 23 primary through high school teachers, six university professors, and two administrators. As educators digested ICT, it became part and parcel of their beings and everyday lives. As they adapted it to their milieus, they worked as cultural agents, mediating between ICT and society. The professors in particular expressed desires to use ICT to facilitate and enhance African participation in global debates and scholarly production and to transform how Africa and Africans are projected and perceived. Educators harnessed ICT for its transformative possibilities. The changes apparent in student-teacher relations (more interactive) and classrooms (more dialogical) suggest that ICT can be a catalyst for pedagogical change, including in document-poor contexts and ones weighed down by legacies of colonialism. Learning from the perspectives and experiences of educators pioneering the use of ICT in education in Africa can inform educational theory, practice and policy and deepen understandings of the concept of appropriation as a process of cultural change.
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Counsel, Graeme. "Mande popular music and cultural policies in West Africa." 2006. http://eprints.infodiv.unimelb.edu.au/archive/00002527/01/PhD_thesis.pdf.
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Chow, Ijosé. "Child of deathmother : a critical study of the West African myth of the spirit-child /." 2006. http://proquest.umi.com/pqdweb?index=0&did=1240699121&SrchMode=1&sid=10&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1195662857&clientId=5220.
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Thesis (M.A.)--York University, 2006. Graduate Programme inTypescript. Includes bibliographical references (leaves 154-156). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://proquest.umi.com/pqdweb?index=0&did=1240699121&SrchMode=1&sid=10&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1195662857&clientId=5220
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Olabimtan, Kehinde Olumuyiwa. "Samuel Johnson of Yoruba Land, 1846-1901 : religio-cultural identity in a changing environment and the making of a mission agent." Thesis, 2009. http://hdl.handle.net/10413/1051.
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This thesis explores the cultural and the religious formation of Rev. Samuel Johnson and his response to the changing environment of West Africa, particularly Yorubaland, in the nineteenth century. Divided into two parts, the first part looks at the biography of the man, paying attention to his formative environment and his response to it as a Yoruba evangelist in the service of the Church Missionary Society (CMS). The second part explores the issues that were involved in his response to his changing milieu of ministry—encounter with Yoruba religions and Islam, the search for peace in the Yoruba country, and historical consciousness. The first chapter, which is introductory, sets the pace for the research by looking at the academic use to which the missionary archives have been put, from the 1950s, to unravel Africa’s past. While the approaches of historians and anthropologists have been shaped by broad themes, this chapter makes a case for the study of the past from biographical perspectives. Following the lead that has been provided in recent years on the African evangelists by Adrian Hastings, Bengt Sundkler and Christopher Steed, and John Peel the chapter presents Samuel Johnson, an agent of the CMS in the nineteenth century Yoruba country, as a model worthy of the study of indigenous response to the rapid change that swept through West Africa in the second half of the nineteenth century. Chapter two explores the antecedents to the emergence of Johnson in Sierra Leone and appreciates the nexus of his family history and that of the Yoruba nation in the century of rapid change. The implosion of the Oyo Empire in the second decade of the nineteenth century as a result of internal dissension opened the country to unrestrained violence that boosted the trans-Atlantic slave trade. Sierra Leone offering a safe haven for some of the rescued victims of the trade, “Erugunjimi” Henry Johnson, was rehabilitated under the benevolence of the CMS. At Hastings, where the Basel trained missionary Ulrich Graf exercised a dominant influence, Henry Johnson raised his family until he returned with them to the Yoruba country in 1858 as a scripture reader. The Colony of Sierra Leone, however, was in contrast to the culturally monolithic Yoruba country. Cosmopolitan, with Christianity having the monopoly of legitimacy, the colony gave Samuel and his siblings their early religious and cultural orientations.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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Konate, Sié. "La litterature d'enfance et de jeunesse en Afrique noire francophone les cas du Burkina Faso, de la Cote d'Ivoire et du Senegal : l'impérialisme culturel a travers la production et la distribution du livre pour enfants /." 1993. http://catalog.hathitrust.org/api/volumes/oclc/32338900.html.
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McKenzie, Kisrene. "Multiculturalism and the De-politicization of Blackness in Canada: the case of FLOW 93.5 FM." Thesis, 2009. http://hdl.handle.net/1807/18078.
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This thesis presents a case study of Canada’s first Black owned radio station, FLOW 93.5 FM, to demonstrate how official multiculturalism, in its formulation and implementation, negates Canada’s history of slavery and racial inequality. As a response to diversity, multiculturalism shifts the focus away from racial inequality to cultural difference. Consequently, Black self-determination is unauthorized. By investigating FLOW’s radio license applications, programming and advertisements, this thesis reveals just how the vision of a Black focus radio station dissolved in order to fit the practical and ideological framework of multiculturalism so that Blackness could be easily commodified. This thesis concludes that FLOW is not a Black radio station but instead is a multicultural radio station – one that specifically markets a de-politicized Blackness. As a result, multiculturalism poses serious consequences for imagining and engaging with Blackness as a politics that may address the needs of Black communities in Canada.