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Journal articles on the topic 'West-African culture'
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Secovnie, Kelly O. "Translating culture in West African drama." Journal of African Cultural Studies 24, no. 2 (December 2012): 237–47. http://dx.doi.org/10.1080/13696815.2012.731778.
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Frishkopf, Michael. "West African Polyrhythm: culture, theory, and representation." SHS Web of Conferences 102 (2021): 05001. http://dx.doi.org/10.1051/shsconf/202110205001.
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In this paper I explicate polyrhythm in the context of traditional West African music, framing it within a more general theory of polyrhythm and polymeter, then compare three approaches for the visual representation of both. In contrast to their analytical separation in Western theory and practice, traditional West African music features integral connections among all the expressive arts (music, poetry, dance, and drama), and the unity of rhythm and melody (what Nzewi calls “melo-rhythm”). Focusing on the Ewe people of south-eastern Ghana, I introduce the multi-art performance type called Agbekor, highlighting its poly-melo-rhythms, and representing them in three notational systems: the well-known but culturally biased Western notation; a more neutral tabular notation, widely used in ethnomusicology but more limited in its representation of structure; and a context-free recursive grammar of my own devising, which concisely summarizes structure, at the possible cost of readability. Examples are presented, and the strengths and drawbacks of each system are assessed. While undoubtedly useful, visual representations cannot replace audio-visual recordings, much less the experience of participation in a live performance.
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Battestini, Simon P. X. "Muslim influences on West African literature and culture." Institute of Muslim Minority Affairs. Journal 7, no. 2 (July 1986): 476–502. http://dx.doi.org/10.1080/13602008608715998.
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Fiedler, Astrid. "Fixed expressions and culture." International Journal of Language and Culture 3, no. 2 (December 31, 2016): 189–215. http://dx.doi.org/10.1075/ijolc.3.2.03fie.
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This case study examines variation in idiomatic fixed expressions (FEs) in British and West African varieties of English. Using a corpus of newspapers containing FEs with the source domain monkey, I contrast those expressions shared by both varieties — the Common Core — with those found only in the African sources. In so doing, I seek to illuminate to what extent uniquely African cultural influences have affected idiomatic language use in these ‘New Englishes’ beyond the mere adoption of British expressions. The corpus contains 24 FEs, of which 8 belong to the Common Core and 16 classify as potentially new African ones. The analysis of the FEs reveals that West African speakers make use of a much broader spectrum of main meaning foci (Kövecses 2010) when instantiating the human behavior is monkey behavior metaphor than do their British counterparts. This wider system of associated commonplaces (Black 1954) can be linked to the African natural environment on the one hand and to broader cultural influences on the other, including power and corruption issues as well as African models of community and kinship (Wolf & Polzenhagen 2009). On a more global level, this paper lends evidence to the importance of cultural conceptualizations (Sharifian 2011) as a further dimension of variation in the study of World Englishes.
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Edwin, Shirin. "Racing Away from Race: The Literary Aesthetics of Islam and Gender in Mohammed Naseehu Ali’s The Prophet of Zongo Street and Abubakar Adam Ibrahim’s The Whispering Trees." Islamic Africa 7, no. 2 (November 2, 2016): 133–58. http://dx.doi.org/10.1163/21540993-00702010.
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Some literary discussions on Islam in West Africa argue that African Muslims owe allegiance more to Arab race and culture since the religion has an Arab origin while owing less to indigenous and therefore “authentic” African cultures. Most notably, in his famous quarrel with Ali Mazrui, the Nobel laureate Wole Soyinka wrenches race to serve a tendentious historicism about African Muslims as racially Arab and therefore foreign to African culture. In their fiction, two new West African writers, Mohammed Naseehu Ali and Abubakar Adam Ibrahim, allegorize African Islamic identity as tied to Arab race and culture as madness, lunacy and even death. In particular, Ali’s short story “The Prophet of Zongo Street” engages with this obsessive dialectic between African Islamic identity and Arab race. Although not explicitly thematizing Islamic identity as tied to Arab race or culture, three other stories by the same authors, Ali’s story “Mallam Sile” and Ibrahim’s stories “The Whispering Trees” and “Closure,” gender the dialectic between race and Islamic identity. Ali and Ibrahim show African Muslim women’s abilities to effect change in difficult situations and relationships—marriage, romance, legal provisions on inheritance, prayer and honor. In so doing, I argue, these authors reflect a potential solution to the difficult debate in African literary criticism on Islamic identity and Arab race and culture.
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Edwards, Paul, and Emmanuel Obiechina. "Culture, Tradition and Society in the West African Novel." Journal of Religion in Africa 19, no. 1 (February 1989): 88. http://dx.doi.org/10.2307/1581185.
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van Beek, Walter E. A. "African Tourist Encounters: Effects of Tourism on Two West African Societies." Africa 73, no. 2 (May 2003): 251–89. http://dx.doi.org/10.3366/afr.2003.73.2.251.
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AbstractThis article compares encounters with tourism in two African communities, the Dogon in Mali and the Kapsiki in north Cameroon. The societies are comparable in many respects, but the effects on them of the tourist presence quite different. The Dogon react to tourism by bolstering their cultural pride and self esteem, and they develop inventive ways of gearing their cultural performances to tourist demands without compromising the rituals to which the performances belong. For them, the tourist presence signals the importance and intrinsic interest of Dogon culture. The Cameroonian Kapsiki (called Higi in north Nigeria) interpret the attention bestowed upon them and their country as indicating that they are marginal, living at the rim of the habitable world. They translate the tourist quest for ‘authenticity’ as being ‘backward’ and left out. The reasons for these different reactions are traced to processes inherent in cultural tourism, to the specific agenda of tourism in either place, and to some characteristics of the host '. The overall effect of tourist encounters with local communities seems to be to reinforce existing patterns of identity construction and to restate the images of the relevant ‘other’ already current in those cultures.
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McGowan, Robert W., S. Jeffery McGowan, and Ademola Omifade. "Cultural Effects: Attributions following Ruminations of Success and Failure." Psychological Reports 81, no. 1 (August 1997): 155–59. http://dx.doi.org/10.2466/pr0.1997.81.1.155.
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Attributions of 93 native West-African and 63 African-American athletes following ruminations (conjuring thoughts about the past) of success and failure are juxtaposed. Related literature suggested that culture tended to exert a significant effect on attributions While successful outcomes were attributed similarly across African and American cultures amongst black athletes, attributions of failure varied significantly.
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Tat Shum, Terence Chun. "Culinary diaspora space: Food culture and the West African diaspora in Hong Kong." Asian and Pacific Migration Journal 29, no. 2 (June 2020): 283–311. http://dx.doi.org/10.1177/0117196820938603.
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This article examines how food practices contribute to the lived experience of the West African diaspora in Hong Kong. Drawing on in-depth interviews and participant observations of Africans in different African restaurants, grocery stalls and cultural events, this article proposes the concept of a “culinary diaspora space” to examine how they navigate spaces of solidarity and struggle during their integration process through African food-related practices. It highlights the point at which boundaries of inclusion and exclusion are contested by revealing the practical and symbolic roles played by migrants’ traditional food culture throughout the integration process. This research argues that African food outlets are a space of social frictions but also of possible cultural encounters between the Africans and Hong Kong Chinese. By focusing on food-related practices, this research demonstrates how the West African diaspora is felt, embodied and perceived by the host society.
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Callies, Marcus. "‘Idioms in the making’ and variation in conceptual metaphor." Metaphor Variation in Englishes around the World 4, no. 1 (September 22, 2017): 63–81. http://dx.doi.org/10.1075/cogls.4.1.04cal.
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Abstract This paper discusses the culture-specificity of figurative language use in varieties of English. Idioms as a special type of figurative language are understood as being conceptually motivated by underlying metaphorical mappings, also reflecting the nexus of language and culture. On the basis of data from large-scale web corpora of varieties of English, the paper examines the lexico-grammatical and conceptual variability of selected idiomatic expressions related to the source domains food and eating. The results show patterns of lexico-grammatical variation and innovation of idioms in (West) African Englishes and confirm previous research that points towards the high salience and frequency of food and related concepts of eating as source domains in conceptual metaphorical mappings in West African cultures. The paper concludes that food and eating seem fruitful points of departure for further studies on culture- and variety-specific “linguistic markers” across varieties of English.
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Dovlo, Elom. "African Culture and Emergent Church Forms in Ghana." Exchange 33, no. 1 (2004): 28–53. http://dx.doi.org/10.1163/1572543041172639.
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AbstractThe author gives a review of the African Independent Churches, African Initiated Churches or Spiritual Churches, as he prefers to call them, in West Africa. He also pays attention to the relationship of these churches to the so-called mainline churches. He shows the charismatic renewal that took place in the Spiritual Churches. Furthermore Dovlo turns his eyes to the relationship between the Western mainline churches and the African mainline churches and he makes clear that between all these diff erent types of churches an intra-cultural dialogue is going on. So Dovlo concludes omit that in spite of all tensions between them all churches need each other to communicate the hope of a God who is coming.
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Watts, Michael, and L. Lewis Wall. "Hausa Medicine: Illness and Well-Being in a West African Culture." International Journal of African Historical Studies 22, no. 3 (1989): 519. http://dx.doi.org/10.2307/220218.
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Patterson, K. David, and L. Lewis Wall. "Hausa Medicine: Illness and Well-Being in a West African Culture." African Studies Review 32, no. 2 (September 1989): 134. http://dx.doi.org/10.2307/523986.
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Griswold, Wendy, Erin Metz McDonnell, and Terence Emmett McDonnell. "Glamour and Honor: Going Online and Reading in West African Culture." Information Technologies and International Development 3, no. 4 (July 2007): 37–52. http://dx.doi.org/10.1162/itid.2007.3.4.37.
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Last, Murray, and L. Lewis Wall. "Hausa Medicine: Illness and Well-Being in a West African Culture." Man 24, no. 3 (September 1989): 549. http://dx.doi.org/10.2307/2802739.
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Shirey, Heather. "Engaging Black European Spaces and Postcolonial Dialogues through Public Art: Yinka Shonibare’s Nelson’s Ship in a Bottle." Open Cultural Studies 3, no. 1 (January 1, 2019): 362–72. http://dx.doi.org/10.1515/culture-2019-0031.
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Abstract Yinka Shonibare’s Nelson’s Ship in a Bottle, installed on the Fourth Plinth of London’s Trafalgar Square from May 24, 2010, to January 30, 2012, temporarily transformed a space dominated by the 19th-century monumental sculpture of Lord Horatio Nelson, Britain’s most famous naval hero. When installed in Trafalgar Square, Shonibare’s model ship in a bottle, with its sails made of factory-printed textiles associated with West African and African-European identities, contrasted dramatically with the bronze and stone that otherwise demarcate traditional sculpture. Shonibare’s sculpture served to activate public space by way of its references to global identities and African diasporic culture. Shonibare’s Nelson’s Ship, this paper argues, inserted a black diasporic perspective into Trafalgar Square, offering a conspicuous challenge to the normative power that defines social and political space in Great Britain. The installation in Trafalgar Square was only temporary, however, and the work was later moved to the National Maritime Museum in Greenwich, where it is on permanent display. This paper provides an investigation of the deeper historical references Shonibare made to the emergence of transnational identities in the 19th century and the continued negotiation of these identities today by considering the installation of Nelson’s Ship in a Bottle in relation to both sites.
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Muller, S. J. "Imagining Afrikaners musically: Reflections on the ‘African music’ of Stefans Grové." Literator 21, no. 3 (April 26, 2000): 123–38. http://dx.doi.org/10.4102/lit.v21i3.504.
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For nearly two decades Stefans Grové has been composing music that absorbs the cultural “Other" of Africa in a manner that defies an easy classification of ‘‘indigenous’’ principles and “exotic” appropriation. His own conception of himself as an African who composes African music challenges the inhibition of “white” Afrikaner culture and revivifies Afrikaner culture as African culture. In so doing, Grové is consciously subverting the myth of a united Africa over against a monolithic "West” - and with it the legitimacy of an autochthonous echt African culture previously excluded by “whites" and Afrikaners. This article takes a closer look at the strategies and techniques involved in this fin de siècle musical imaginings of Afrikaner identity.
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Lô, Gossa, Victor de Boer, and Chris J. van Aart. "Exploring West African Folk Narrative Texts Using Machine Learning." Information 11, no. 5 (April 26, 2020): 236. http://dx.doi.org/10.3390/info11050236.
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This paper examines how machine learning (ML) and natural language processing (NLP) can be used to identify, analyze, and generate West African folk tales. Two corpora of West African and Western European folk tales are compiled and used in three experiments on cross-cultural folk tale analysis. In the text generation experiment, two types of deep learning text generators are built and trained on the West African corpus. We show that although the texts range between semantic and syntactic coherence, each of them contains West African features. The second experiment further examines the distinction between the West African and Western European folk tales by comparing the performance of an LSTM (acc. 0.79) with a BoW classifier (acc. 0.93), indicating that the two corpora can be clearly distinguished in terms of vocabulary. An interactive t-SNE visualization of a hybrid classifier (acc. 0.85) highlights the culture-specific words for both. The third experiment describes an ML analysis of narrative structures. Classifiers trained on parts of folk tales according to the three-act structure are quite capable of distinguishing these parts (acc. 0.78). Common n-grams extracted from these parts not only underline cross-cultural distinctions in narrative structures, but also show the overlap between verbal and written West African narratives.
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Maclean, Una. "Hausa Medicine: Illness and Well-Being in a West African Culture (Book)." Sociology of Health and Illness 11, no. 3 (September 1989): 299–301. http://dx.doi.org/10.1111/1467-9566.ep11435326.
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Williams, Paul D., and Jürgen Haacke. "Security culture, transnational challenges and the Economic Community of West African States." Journal of Contemporary African Studies 26, no. 2 (April 2008): 119–36. http://dx.doi.org/10.1080/02589000802124813.
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Ayonrinde, Oyedeji A., Chiedu Obuaya, and Solomon Olusola Adeyemi. "Brain fag syndrome: a culture-bound syndrome that may be approaching extinction." BJPsych Bulletin 39, no. 4 (August 2015): 156–61. http://dx.doi.org/10.1192/pb.bp.114.049049.
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Aims and methodTo explore the current salience of ‘brain fag’ as a nosological, diagnostic and clinical construct in modern West African psychiatry. A semi-structured questionnaire and vignette based on classical symptoms of brain fag syndrome were used to explore current knowledge, explanatory models and practice among Nigerian psychiatrists.ResultsOf 102 psychiatrists who responded, 98% recognised the term ‘brain fag syndrome’ and most recognised the scenario presented. However, only 22% made a diagnosis of brain fag syndrome in their practice preferring diagnoses of anxiety, affective and somatic disorders.Clinical implicationsA decreasing number of Nigerian psychiatrists are making a diagnosis of ‘brain fag syndrome’. We found strong evidence of nosological and diagnostic decline in the syndrome in its place of birth. This may signal the early extinction of this disorder or nosological metamorphosis from a ‘culture-bound’ syndrome in West African psychiatric practice.
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McLeod, Ken. "Afro-Samurai: techno-Orientalism and contemporary hip hop." Popular Music 32, no. 2 (May 2013): 259–75. http://dx.doi.org/10.1017/s0261143013000056.
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AbstractThis article examines the practice and recent rise in the use of various aspects of Japanese popular culture in hip hop, particularly as manifest in the work of RZA, Kanye West and Nicki Minaj. Often these references highlight the high-tech, futuristic aesthetic of much Japanese popular culture and thus resonate with concepts and practices surrounding Afro-futurism. Drawing on various theories of hybridity, this article analyses how Japanese popular culture has informed constructions of African American identity. In contrast to the often sensational media coverage of racial tensions between African American and Asian communities, the nexus of Japanese popular culture and African American hip hop evinces a sympathetic connection based on shared notions of Afro-Asian liberation and empowerment achieved, in part, through a common aesthetic of technological mastery and appropriation. The synthesis of Asian popular culture and African American hip hop represents a globally hybridised experience of identity and racial formation in the 21st century.
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COKER, Wincharles. "Transgressive Rupture or Subversive Culture: A Semiotic Deconstruction of Staetopygia in West African Cinema." Abibisem: Journal of African Culture and Civilization 7 (December 5, 2018): 120–44. http://dx.doi.org/10.47963/ajacc.v7i0.42.
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Based on a critical visual analysis of the scopophilia, body fetishism, and commodity culture, I attempt to deconstruct representations of the huge derrières of two actresses in Ghallywood and Nollywood. The analysis pays attention to how cinematographic elements of composition, color, and lighting in selected films the two actresses have starred reinforce the myth of the butt as a signifier of economic and socio/cultural capital. The article raises concerns over whether the hyper-sexualization of West African films points to a transgressive rupture of the industry or a subversive culture of the African ethos of decency.
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Hassan, Salah M. "Contemporary African Art as a Paradox." Nka Journal of Contemporary African Art 2020, no. 46 (May 1, 2020): 8–26. http://dx.doi.org/10.1215/10757163-8308138.
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The field of contemporary African and African diaspora art and culture is currently riddled by two paradoxes. First, in Africa and its diaspora, we are witnessing a burgeoning of creative energy and an increasing visibility of artists in the international arts arena. Yet, this energy and visibility has not been matched by a parallel regime of art criticism that lives up to the levels of their work. Second, we find a rising interest in exhibiting and collecting works by contemporary African and diaspora artists among Western museums as well as private and public collections. This growing interest, however, has been taking place within an extremely xenophobic environment of anti-immigration legislation, the closing of borders to the West, and a callous disregard for African and non-Western people’s lives. Hence, this essay addresses the need for an innovative framework that is capable of critically unpacking these paradoxes and that offers a critical analysis of contemporary African and African diaspora artistic and cultural production. In doing so, the author asserts the importance of movement, mobility, and transiency in addressing issues of contemporary African artistic and cultural production. This article focuses on the use of the term Afropolitan, which has made its way into African artistic and literary criticism as a crossover from the fashion and popular culture arenas. In thinking about the usefulness of “Afropolitanism,” the author revisits the notion of cosmopolitanism in relationship to the entanglement of Africa and the West and its reconfiguration at the intersection of modernity and postcoloniality.
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Faheem, Muhammad Afzal, and Nausheen Ishaque. "Demonizing Africa: A Bend in the River and Naipaul’s Comprador Intellectuality." Review of Applied Management and Social Sciences 4, no. 2 (June 26, 2021): 595–604. http://dx.doi.org/10.47067/ramss.v4i2.161.
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This paper establishes V.S. Naipaul’s position as a comprador intellectual for his essentialist representation of Africa in A Bend in the River. The position (of comprador intellectual) has been ascribed by Hamid Dabashi to the array of highly feted non-Western writers who justify the Western orientalist (mis)appropriation of the East. The unrelenting orientalist bashing of the imperialized world (Africa in this case) legitimizes the civilizational responsibility of the West to mend the situation of the supposedly inferior Africans. The violent colonial intervention to provide order and stability to the place shows Naipaul’s orientalist world view regarding the colonized Africans. The alleged, all-pervading darkness of Africans can thus be illuminated by the White colonizer’s masterful exercise of power. Naipaul, as an author, functions as a comprador intellectual who appears serving the colonial commercial interest. The West needs to destroy all the cultures that may be potential sites of resistance, so, Naipaul offers a systematic denigration of African culture to sabotage the potential culture of resistance. The narrative of African demonization justifies the colonial machinery and its exercise of violence against the natives. The paper, therefore, calls into question Naipaul’s role as a cultural intermediary, since his 'point of enunciation' (a concept given by Stuart Hall) seems to be resting on an overtly colonial trajectory of the West.
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Beuving, Joost. "American cars in Cotonou: culture in African entrepreneurship and the making of a globalising trade." Journal of Modern African Studies 53, no. 3 (August 10, 2015): 317–38. http://dx.doi.org/10.1017/s0022278x15000373.
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ABSTRACTTraders in Cotonou (Bénin), a prominent hub in the Euro–West African second-hand car trade, traditionally sold cars imported from Europe. Since the 2000s however, more and more cars are being imported from the US. Anthropological study of one group of entrepreneurs active in this new business, traders from Niger, reveals an African entrepreneurship at work that follows a distinct social pattern: traders are groomed in close kinship ties in West Africa and then develop new social ties with overseas migrants. Their trade thus becomes embedded in more globalised networks, yet at the same time it loosens and that works against profitable business. Close analysis of their careers reveals a cultural pattern that compels entrepreneurs to become traders, economic opportunity notwithstanding. Whether this is representative of Africa's changing place in the global economic order remains to be seen; however, this article suggests how culture in entrepreneurship may be key to understanding that.
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Adediran, Oyeduntan A., and Emmanuel C. Uwalaka. "Effectiveness Evaluation of Levamisole, Albendazole, Ivermectin, andVernonia amygdalinain West African Dwarf Goats." Journal of Parasitology Research 2015 (2015): 1–5. http://dx.doi.org/10.1155/2015/706824.
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Anthelmintic drug resistance has led to the search for alternatives in controlling helminth infections. Fifty West African Dwarf goats without history of anthelmintic treatment were divided equally into five groups. Group A was treated with ivermectin injection subcutaneously, group B with levamisole subcutaneously, group C with albendazole orally, and group D with aqueous extract ofVernonia amygdalinaand group E was untreated control. Faecal samples were collected before treatment from each animal and larval culture was carried out. Faecal egg count reduction (FECR) test was carried out for each group and the data analysed using FECR version 4 to calculate percent reduction in faecal egg count. Predominant helminth infections from larval culture wereHaemonchus contortus(70%),Trichostrongylusspp. (61%), andOesophagostomumspp. (56%). Mixed infection was present in all the animals. From the FECR testVernonia amygdalinaextract was more effective against helminths (100%), compared to ivermectin 96%, levamisole 96%, and albendazole 99%. The lower 95% confidence limit was 89 for ivermectin and levamisole and 91 for albendazole. There is low resistance to ivermectin and levamisole and susceptibility to albendazole whileV. amygdalinahas great potentials that could be explored for the treatment of helminth diseases in goats.
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Gray, Leslie C., Mahir Saul, and Patrick Royer. "West African Challenge to Empire: Culture and History in the Volta-Bani Anticolonial War." International Journal of African Historical Studies 35, no. 2/3 (2002): 611. http://dx.doi.org/10.2307/3097697.
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Sy, Jobila Williams. "The Advising Palaver Hut: Case Study in West African Higher Education." NACADA Journal 37, no. 1 (January 1, 2017): 51–65. http://dx.doi.org/10.12930/nacada-15-042.
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Although international research regarding advising is burgeoning, most of the research on the role of and advantages related to academic advising has been limited to U.S. colleges and universities. This ethnographic case study conducted at a Liberian university examined the organizational culture of advising from student, faculty, and staff perspectives after the establishment of the Student Academic Advisement and Career Counseling Center. The findings suggest two primary elements that shape the role of advising and college student experience: postwar challenges in Liberian higher education and the shifting perspective on student centeredness. As a result, these elements have redefined the preliminary role of the advising center into a concept referred to as the advising palaver hut.
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Sánchez-Hernández, M. Isabel, Luísa Cagica Carvalho, and Inna Sousa Paiva. "Orientation towards social responsibility of North-West African firms." Sustainability Accounting, Management and Policy Journal 10, no. 2 (May 31, 2019): 365–94. http://dx.doi.org/10.1108/sampj-07-2018-0171.
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Purpose Corporate social responsibility orientation (CSRO) is considered a crucial strategy to enhance long-term competitiveness around the world, and it is starting to be a broader issue in Africa. Based on recent works addressing the CSRO–performance relationship in countries outside the African continent, this paper aims to assess CRSO in North-West Africa. Design/methodology/approach In this study a questionnaire was distributed among 122 managers in two countries in North-West Africa: Guinea-Bissau and the Ivory Coast. Partial least squares (PLS) structural equation modelling (SEM) is used to assess the path or relationships for the North-West African context. Findings The results show that there is a generally positive perception of the economic, social and environmental dimensions of CSRO, although special emphasis is laid on the economic and social issues, mainly when they are related to human resources. The study also revealed the important role of innovation as mediator between CSRO and firm performance. Practical implications The study points out the role of managers in promoting a culture of social innovation by focussing on the CSR philosophy for improving the competitive success of African businesses. Social implications The social, economic and legal contexts of Guinea-Bissau and the Ivory Coast are vulnerable. The findings raise concerns about whether governments and regulatory efforts improve the development of the strategies towards social responsibility of African firms and whether they also increase the role of the firms in producing positive externalities to the market through CSRO. Originality/value Very few studies have investigated CSRO in Africa. Aiming to switch from the current CSRO in developed countries to an African perspective of CSRO, this paper contributes to filling the existing gap through the study of managers’ perceptions about CSR in two countries in North-West Africa: Guinea-Bissau and the Ivory Coast.
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Vuoskoski, Jonna K., Eric F. Clarke, and Tia DeNora. "Music listening evokes implicit affiliation." Psychology of Music 45, no. 4 (December 15, 2016): 584–99. http://dx.doi.org/10.1177/0305735616680289.
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Recent empirical evidence suggests that – like other synchronized, collective actions – making music together with others fosters affiliation and pro-social behaviour. However, it is not yet known whether these effects are limited to active, interpersonal musical participation, or whether solitary music listening can also produce similar effects. This study examines the hypothesis that listening to music from a specific culture can evoke implicit affiliation towards members of that culture more generally. Furthermore, we hypothesized that listeners with high trait empathy would be more susceptible to the effects. Sixty-one participants listened to a track of either Indian or West African popular music, and subsequently completed an Implicit Association Test measuring implicit preference for Indian versus West African people. A significant interaction effect revealed that listeners with high trait empathy were more likely to display an implicit preference for the ethnic group to whose music they were exposed. We argue that music has particular attributes that may foster affective and motor resonance in listeners.
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Ofori, Joseph, Eddie Kofi Abban, Ernest Otoo, and Toshiyuki Wakatsuki. "Rice–fish culture: an option for smallholder Sawah rice farmers of the West African lowlands." Ecological Engineering 24, no. 3 (February 2005): 233–39. http://dx.doi.org/10.1016/j.ecoleng.2004.12.017.
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Oguntoyinbo, Folarin A., Panagiotis Tourlomousis, Michael J. Gasson, and Arjan Narbad. "Analysis of bacterial communities of traditional fermented West African cereal foods using culture independent methods." International Journal of Food Microbiology 145, no. 1 (January 31, 2011): 205–10. http://dx.doi.org/10.1016/j.ijfoodmicro.2010.12.025.
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Du Plessis, Hester. "Oriental Africa." Tydskrif vir Letterkunde 45, no. 1 (February 16, 2018): 87–100. http://dx.doi.org/10.17159/2309-9070/tvl.v.45i1.4465.
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Arab culture and the religion of Islam permeated the traditions and customs of the African sub-Sahara for centuries. When the early colonizers from Europe arrived in Africa they encountered these influences and spontaneously perceived the African cultures to be ideologically hybridized and more compatible with Islam than with the ideologies of the west. This difference progressively endorsed a perception of Africa and the east being “exotic” and was as such depicted in early paintings and writings. This depiction contributed to a cultural misunderstanding of Africa and facilitated colonialism. This article briefly explores some of the facets of these early texts and paintings. In the first place the scripts by early Muslim scholars, who critically analyzed early western perceptions, were discussed against the textual interpretation of east-west perceptions such as the construction of “the other”. Secondly, the travel writers and painters between 1860 and 1930, who created a visual embodiment of the exotic, were discussed against the politics behind the French Realist movement that developed in France during that same period. This included the construction of a perception of exoticness as represented by literature descriptions and visual art depictions of the women of the Orient. These perceptions rendered Africa as oriental with African subjects depicted as “exotic others”.
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FRANCIS, JACQUELINE. "The Being and Becoming of African Diaspora Art." Journal of American Studies 47, no. 2 (April 17, 2013): 405–16. http://dx.doi.org/10.1017/s0021875813000091.
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By and large, “African diaspora art” is a generic label, presently applied with the purpose of broadly situating modern and contemporary artwork by people of African descent in discussions of African art, most often in connection with “traditional” West African ritual sculpture, installation, and performance. I focus on the work that this term has done or has been summoned to do in the US since the late twentieth century. This essay considers several artistic projects and critical and institutional missions linked to African diaspora art and culture: (1) a 1960s essay by art historian Robert Farris Thompson that organizes nineteenth-century material culture under this heading, (2) the black body as icon of the African diaspora in in the work of US artist David Hammons from the 1970s, and (3) the founding of the Museum of the African Diaspora (MoAD) in San Francisco in 2002. We are in the process of institutionalizing African diaspora art, situating it as a cultural consciousness that supersedes other identifications and narratives of association. We value and celebrate this epistemological construct, and, in doing so, reveal that it is also a social formation driven by doubts about racial and national belonging and the desire for a transformative signification and new, organizing logics of being.Cultural identity … is a matter of “becoming” as well as of “being.”Stuart Hall1By and large, “African diaspora art” is a generic label, often summoned to broadly situate modern and contemporary artwork by people of African descent and to connect it to “traditional” West African ritual sculpture, installation, and performance.2 It is a valued and celebrated epistemological construct; it is also a social formation driven by doubts about racial and national belonging and the desire for a transformative signification and organizing logics of difference. We are in the process of institutionalizing African diaspora art, situating it as a cultural consciousness that is meant to supersede other powerful identifications and narratives of political association.
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Easton, Peter B. "Identifying the Evaluative Impulse in Local Culture." American Journal of Evaluation 33, no. 4 (May 22, 2012): 515–31. http://dx.doi.org/10.1177/1098214012447581.
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Attention to cultural competence has significantly increased in the human services over the last two decades. Evaluators have long had similar concerns and have made a more concentrated effort in recent years to adapt evaluation methodology to varying cultural contexts. Little of this literature, however, has focused on the extent to which local cultures themselves already contain habits and patterns of evaluative thought that may serve as a basis for such work and for fuller stakeholder participation. This article explores the evaluative instincts expressed in West African proverbs against a background of related research. Consideration of the explicit message and latent meanings of a set of chosen proverbs suggests that the cultures in question are rich in evaluative perspectives. Directions for further research are proposed.
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Chung, Truong Van. "The Characteristics of Culture and Religions in Ho Chi Minh City, Vietnam: Processes of Acculturation, Transformation and Accumulation." Tattva - Journal of Philosophy 7, no. 2 (July 5, 2015): 27–51. http://dx.doi.org/10.12726/tjp.14.2.
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Ho Chi Minh City is a city which has received and accumulated many cultures and religions from around the world, from Oriental culture to Western civilization, from West Asian and East Asian cultures to South Asian and Southeast Asian cultures. The cultures of some African and Latin American countries have also arrived recently. Most world religions, regional religions, national religions and even new religions are present in the city. The characteristic of religions and cultural identities of Ho Chi Minh City is in the process of transformation, receipt and selection of the cultural and religion elements of those cultures. Based on the research results of a scientific research on the topic, “Cultural and religion life in Ho Chi Minh City in the era of international integration”, we would like to share some opinions about the characteristics of culture and religions in the process of cultural exchange, acculturation and accumulation of Ho Chi Minh City from traditional to modern stage.
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Jenkins, Paul. "The Earliest Generation of Missionary Photographers in West Africa and the Portrayal of Indigenous People and Culture." History in Africa 20 (1993): 89–118. http://dx.doi.org/10.2307/3171967.
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That photographs have been neglected in the study of African history has become, in recent years, a well-established truism. To take one point of entry into the literature which has set out to correct this deficiency: a Seminar held in SOAS in 1988 on “Photographs as Sources for African History” amply confirmed this point (Roberts 1988). The papers and discussions indicated the scope—and the problems—of some of the well-known and less well-known, holdings in this field. They also showed, however, that a number of scholars had already devoted considerable thought to the implications of historic photographic holdings for the pursuit of historical and anthropological studies not only in colonial history but also in African historyper se. A similar point of entry for the German-speaking world is provided by the literature accompanying an important exhibition which toured a number of West German museums in 1989. “Der geraubte Schatten” concerned itself with the history of photography in the whole non-European world (Theye 1989; Ueber die Wichtigkeit 1990; see especially the essays by Wagner and Corbey for reflections on missionary photography).
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Nutsukpo, Margaret Fafa. "Feminism in Africa and African Women’s Writing." African Research Review 14, no. 1 (April 28, 2020): 84–94. http://dx.doi.org/10.4314/afrrev.v14i1.8.
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Feminism developed out of the discontents of women in the West. Although African women, over the ages, have always been sensitive to all forms of discrimination within the African society, the emergence of feminism and feminist consciousness-raising awakened in them a new awareness of their oppression through the inequalities in society, reinforced by patriarchal tradition and culture. Many African women have aligned themselves with feminism and the feminist cause and, despite all odds have made remarkable progress in their lives and society and gained respectable acceptance and recognition from even the most stubborn reluctance of male domination. This trend has been captured by African women writers in their literary works which reflect the progress African women have made in transitioning from the margin to the centre and their contributions to social change.
Key Words: Feminism, Africa, patriarchy, African women, consciousness-raising, change
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Faburay, Alieu K., Francis S. Mendy, Sarjo A. Gibba, Modou Lamin, Basil Sambou, Alieu Mendy, Tutty I. Faal-Jawara, et al. "PO 8414 EVALUATION OF MYCOBACTERIUM TUBERCULOSIS COMPLEX (MTBC) CULTURE METHODS IN MYCOBACTERIUM AFRICANUM-ENDEMIC REGION OF WEST AFRICA." BMJ Global Health 4, Suppl 3 (April 2019): A34.2—A34. http://dx.doi.org/10.1136/bmjgh-2019-edc.88.
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BackgroundWith the endemic Mycobacterium africanum (Maf), West African laboratories use glycerol and pyruvate in separate LJ cultures (LJG and LJP) for isolation of MTBC. The aim of this work is to evaluate if combining both glycerol and pyruvate in a single LJ medium (LJGP) will lead to comparable growth characteristics and time to detection in comparison to LJG, LJP and MGIT 960.MethodTotal of 118 smear-positive sputum samples were processed using 4% NaOH-NALC decontamination method. The decontaminated samples were inoculated parallel on LJG, LGP, MGIT 960 and LJGP. Positive cultures were confirmed using Ziehl-Neelsen staining method. MTBC identification was done using the Capilia TBNeo kit and spoligotyping used for speciation.ResultsThe recovery rate for LJG, LJP, LJPG and MGIT was found to be 73.7% (87/118), 82.2% (96/118), 83.9% (99/118) and 93.2% (110/118) respectively. No significant agreement was observed between the LJPG and MGIT 960 with Kappa values of −0.105 (p-value=0.199). However, there was significant agreement between LJGP and LJG and LJP with Kappa value of 0736 (p-value<0.001) and 0.756 (p-value<0.001), respectively. There were 70 Euro-American, 34 Maf, 9 East-Asian, 2Indo-Oceanic, 2 East-African-Indian and 1 M. Bovis. LJGP have better Maf recovery rate, 85.3% (29/34) in comparison to MGIT 960, 79.4% (27/34), LJP, 76.5% (26/34) and LJG, 61.8% (21/34). Seven of the 8 MGIT negatives that were LJPG positive were M. africanum and 1 M. bovis.ConclusionLJPG has a better detection rate and time to positivity compared to LJG and LJP and was shown to have a better Maf recovery than other LJ methods and MGIT 960. It is evident that LJGP is a promising culture tool for Maf-endemic West African countries that will not only increase MTBC recovery rate in combination with MGIT, but also leads to better detection of Maf.
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Burroughs, Robert. "The Racialization of Gratitude in Victorian Culture." Journal of Victorian Culture 25, no. 4 (August 24, 2020): 477–91. http://dx.doi.org/10.1093/jvcult/vcaa023.
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Abstract Gratitude was racialized in Victorian culture. Drawing on a wide historical framework, which takes in eighteenth-century proslavery arguments as well as twenty-first-century anti-immigrant discourses, I explore how Victorian-era texts placed demands upon enslaved, formerly enslaved, and colonized peoples to feel thankful for their treatment as British imperial subjects. My article ranges over contexts and academic debates, and surveys nineteenth-century discourses, but it coheres around a case study concerning media reportage of the brief residence of a young West African, Eyo Ekpenyon Eyo II, in Colwyn Bay, Wales, in 1893. In a contextual examination of the press reaction to Eyo’s decision to abandon his British schooling, this article draws attention to the implicit, submerged inequalities, exemplified in the demand for gratitude, through which Victorian Britain articulated the affective qualities of white hegemony.
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AGAWU, KOFI. "Structural Analysis or Cultural Analysis? Competing Perspectives on the “Standard Pattern” of West African Rhythm." Journal of the American Musicological Society 59, no. 1 (2006): 1–46. http://dx.doi.org/10.1525/jams.2006.59.1.1.
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Abstract Polyrhythmic dance compositions from West Africa typically feature an ostinato bell pattern known as a time line. Timbrally distinct, asymmetrical in structure, and aurally prominent, time lines have drawn comment from scholars as keys to understanding African rhythm. This article focuses on the best known and most widely distributed of these, the so-called standard pattern, a seven-stroke figure spanning twelve eighth notes and disposed durationally as <2212221>. Observations about structure (including its internal dynamic, metrical potential, and rotational properties) are juxtaposed with a putative African-cultural understanding (inferred from the firm place of dance in the culture, patterns of verbal discourse, and a broad set of social values) in order to further illuminate the nature of African rhythm, foster dialogue between structural and cultural perspectives, and thereby contribute implicitly to the methodology of cross-cultural analysis.
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Zachernuk, Philip S. "Of Origins and Colonial Order: Southern Nigerian Historians and the ‘Hamitic Hypothesis’ c. 1870–1970." Journal of African History 35, no. 3 (November 1994): 427–55. http://dx.doi.org/10.1017/s0021853700026785.
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The professional Nigerian nationalist historiography which emerged in reaction against the imperialist Hamitic Hypothesis – the assertion that Africa's history had been made only by foreigners – is rooted in a complex West African tradition of critical dialogue with European ideas. From the mid-nineteenth century, western-educated Africans have re-worked European ideas into distinctive Hamitic Hypotheses suited to their colonial location. This account developed within the constraints set by changing European and African-American ideas about West African origins and the evolving character of the Nigerian intelligentsia. West Africans first identified themselves not as victims of Hamitic invasion but as the degenerate heirs of classical civilizations, to establish their potential to create a modern, Christian society. At the turn of the century various authors argued for past development within West Africa rather than mere degeneration. Edward Blyden appropriated African-American thought to posit a distinct racial history. Samuel Johnson elaborated on Yoruba traditions of a golden age. Inter-war writers such as J. O. Lucas and Ladipo Solanke built on both arguments, but as race science declined they again invoked universal historical patterns. Facing the arrival of Nigeria as a nation-state, later writers such as S. O. Biobaku developed these ideas to argue that Hamitic invasions had created Nigeria's proto-national culture. In the heightened identity politics of the 1950s, local historians adopted Hamites to compete for historical primacy among Nigerian communities. The Hamitic Hypothesis declined in post-colonial conditions, in part because the concern to define ultimate identities along a colonial axis was displaced by the need to understand identity politics within the Nigerian sphere. The Nigerian Hamitic Hypothesis had a complex career, promoting élite ambitions, Christian identities, Nigerian nationalism and communal rivalries. New treatments of African colonial historiography – and intellectual history – must incorporate the complexities illus-trated here.
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Salem, Ahmed Ali. "Localizing Islam in the West." American Journal of Islamic Social Sciences 33, no. 3 (July 1, 2016): 44–60. http://dx.doi.org/10.35632/ajiss.v33i3.253.
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Ali Mazrui attempted to correct many misunderstandings of Islam in the West and demonstrate its closeness to and impact upon western civilization in several ways. For example, Islam is a fellow monotheistic religion, has preserved and added to the Greco-Roman legacy, preceded mercantilism and capitalism in hailing free trade and hard work, and modeled the western view of a tripartite world in the second half of the twentieth century. Mazrui's interest in studying Islam was originally part of his general exploration of postcolonial Africa. Although trained in mainstream political science, which emphasizes materialism, he quickly realized that culture is a powerful key to understanding politics. From this cultural optic, Mazrui began to interpretatively revive Islam as a powerful factor in African politics and highlight its values as capable of improving African conditions. His most celebrated work, namely, the 1986 television series "Africa: The Triple Heritage," was in part a call to reconsider Islam as a major foundation of African societies. His cultural studies helped him gain new constituencies among the larger Muslim community and then go global. His global studies upheld Islam against both Marxism and racism, which helped him escape the narrowness of Afro-centrism and broaden his concept of pan-Africanism to include not only sub-Saharan Africans and their Arab neighbors to the north, but also the Arab neighbors to the east and diasporic Africans as well. In this paper, I use many of Mazrui's publications that discuss various Islamic issues in Africa, the West, and globally.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Gilbers, Steven, Nienke Hoeksema, Kees de Bot, and Wander Lowie. "Regional Variation in West and East Coast African-American English Prosody and Rap Flows." Language and Speech 63, no. 4 (November 4, 2019): 713–45. http://dx.doi.org/10.1177/0023830919881479.
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Regional variation in African-American English (AAE) is especially salient to its speakers involved with hip-hop culture, as hip-hop assigns great importance to regional identity and regional accents are a key means of expressing regional identity. However, little is known about AAE regional variation regarding prosodic rhythm and melody. In hip-hop music, regional variation can also be observed, with different regions’ rap performances being characterized by distinct “flows” (i.e., rhythmic and melodic delivery), an observation which has not been quantitatively investigated yet. This study concerns regional variation in AAE speech and rap, specifically regarding the United States’ East and West Coasts. It investigates how East Coast and West Coast AAE prosody are distinct, how East Coast and West Coast rap flows differ, and whether the two domains follow a similar pattern: more rhythmic and melodic variation on the West Coast compared to the East Coast for both speech and rap. To this end, free speech and rap recordings of 16 prominent African-American members of the East Coast and West Coast hip-hop communities were phonetically analyzed regarding rhythm (e.g., syllable isochrony and musical timing) and melody (i.e., pitch fluctuation) using a combination of existing and novel methodological approaches. The results mostly confirm the hypotheses that East Coast AAE speech and rap are less rhythmically diverse and more monotone than West Coast AAE speech and rap, respectively. They also show that regional variation in AAE prosody and rap flows pattern in similar ways, suggesting a connection between rhythm and melody in language and music.
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Fleming, Tyler, and Toyin Falola. "Africa's Media Empire: Drum's Expansion to Nigeria." History in Africa 32 (2005): 133–64. http://dx.doi.org/10.1353/hia.2005.0008.
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Publishing in Africa remains so difficult an enterprise that many publishers have collapsed, their dreams disappearing with them. This is especially true of the print media, particularly newspapers and magazines. During the past century, many magazines and newspapers failed to establish a loyal readership, keep costs down, insure wide circulation, or turn a huge profit. Consequently, not many African magazines can be viewed as “successful.” Drum magazine, however, remains an exception.In 1951 Drum, a magazine written for and by Africans, was established in South Africa. Drum enjoyed a great deal of success and is now widely recognized as having been a driving force in black South African culture and life throughout the 1950s and 1960s. In the South African historiography Drum has been thoroughly researched. The magazine's impact on South African journalism, literature, gender configurations, African resistance, and urban South African culture has been documented and often lauded by various scholars. Many former members of the South African edition's payroll, both editors and staff alike, have gone on to become successes in literature, journalism, and photography. Often such staff members credit Drum for directly shaping their careers and directly state this in their writings. Consequently, Drum is often associated only with South Africa. While Drum greatly influenced South Africa, its satel¬lite projects throughout Africa were no less important. These satellite projects cemented Drum's reputation as the leading magazine newspaper in Africa and each edition became fixtures in west African and east African societies.
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Arlt, Veit. "The Union Trade Company and Its Recordings: An Unintentional Documentation of West African Popular Music, 1931–1957." History in Africa 31 (2004): 393–405. http://dx.doi.org/10.1017/s0361541300003569.
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This paper introduces a unique collection of roughly 700 historical recordings of African popular music generated by a Swiss trading company, which today is located at the archives of mission 21 (formerly Basel Missioin) in Basel. The music was recorded and distributed by the Union Trade Company of Basel (UTC) during the 1930s and 1950s in the Gold Coast and Nigeria. The collection represents a rich resource for the study of African history and cultures and caters for the growing interest shown by social historians of Africa in everyday life and accordingly in leisure activities and consumption.As music and dance undoubtedly play an important role in African social and religious life, they have received much attention and there is a longstanding tradition of ethnomusicological research that has led to a great number of sound collections. The historian interested in the “modern” and “postmodern” or in popular culture, however, tends in many cases to be frustrated by the material contained in these archives. The ethnographic collectors often showed a blind eye to the modernizing forces within the African musical cultures they researched and concentrated on documenting what they perceived as the “original” or “traditional.” Furthermore the collection and documentation of the popular music of the day was rarely on the agenda of national research institutions and archives in postcolonial Africa. In the case of Ghana at least three initiatives have resulted in important collections of music that go beyond a narrow ethnographic documentation. The first, by Prof. Kwabena Nketia at the Centre of African Studies at the University of Ghana, features a mixture of field recordings and a few commercial records. The others focus specifically on the commercial and popular. These are the Gramophone Records Museum in Cape Coast, discussed below by its founder Kwame Sarpong and the Bokoor African Popular Music Archives Foundation (BAPMAF) of John Collins in Accra.
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de Oliveira e Silva, Ana Luiza. "In Search of “Africanity”: Traditional and Islamic Education in Boubou Hama’s Writings." Islamic Africa 10, no. 1-2 (June 12, 2019): 98–126. http://dx.doi.org/10.1163/21540993-01001004.
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This article explores how the Nigerien intellectual and politician Boubou Hama (1906/09–1982) represented the relationship between Islamic and “traditional” educational ideals. Based on an understanding that Islamic education was closely linked to the historical dissemination and establishment of Islam, Hama advanced a particular interpretation of the reception and circulation of Muslim knowledge in West Africa. He argued that, first, the presence of Islam should be understood in its African historical context; second, that the foundations of African culture were equally “traditional” and Islamic; and third, that the forms of education that had shaped such culture could be used as the basis for a political plan of development. By doing so, Hama asserted that just as Islam was crucial to the continent’s history, it was a central part of Africa’s engagement with the wider world.
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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.
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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.