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Journal articles on the topic 'West African poetry'
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BOOTH, JAMES. "West African Poetry." African Affairs 87, no. 347 (April 1988): 293. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098029.
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Ogunnaike, Oludamini. "The Presence of Poetry, the Poetry of Presence." Journal of Sufi Studies 5, no. 1 (May 23, 2016): 58–97. http://dx.doi.org/10.1163/22105956-12341283.
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The composition and performance of Arabic Sufi poetry is the most characteristic artistic tradition of West African Sufi communities, and yet this tradition has yet to receive the scholarly attention it deserves. In this article, I sketch an outline of a theory of Sufi poetics, and then apply this theory to interpret a performance of a popular Arabic poem of the Senegalese Shaykh Ibrahim Niasse (d. 1975), founder of the most popular branch of the Tijāniyya in West Africa.
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Waters, Harold A., and Robert Fraser. "West African Poetry. A Critical History." Modern Language Studies 18, no. 3 (1988): 86. http://dx.doi.org/10.2307/3194972.
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King, Bruce, and Robert Fraser. "West African Poetry: A Critical History." World Literature Today 61, no. 3 (1987): 480. http://dx.doi.org/10.2307/40143481.
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Brigaglia, Andrea. "Sufi Poetry in Twentieth-Century Nigeria." Journal of Sufi Studies 6, no. 2 (January 30, 2017): 190–232. http://dx.doi.org/10.1163/22105956-12341302.
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Abstract This article presents the translation and analysis of two poems (the first in Arabic, the second in Hausa) authored by one of the most famous twentieth-century Islamic scholars and Tijānī Sufis of Kano (Nigeria), Abū Bakr al-ʿAtīq b. Khiḍr (1909–74). As examples of two genres of Sufi poetry that are rather unusual in West Africa (the khamriyya or wine ode and the ghazal or love ode), these poems are important literary and religious documents. From the literary point of view, they are vivid testimonies of the vibrancy of the Sufi qaṣīda tradition in West Africa, and of the capacity of local authors to move across its various genres. From the religious point of view, they show the degree to which the West African Sufis mastered the Sufi tradition, both as a set of spiritual practices and techniques and as a set of linguistic tools to speak of the inner.
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Opoku-Agyemang, Kwabena. "“Coat and Uncoat!”: Satire and socio-political commentary in My Book of #GHCoats." Legon Journal of the Humanities 34, no. 2 (December 11, 2023): 1–23. http://dx.doi.org/10.4314/ljh.v34i2.1.
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Research related to creative expression has examined the form and nature of satire in both oral and print poetry in West Africa but is yet to adequately consider digital poetry. This essay examines Nana Awere Damoah’s My Book of #GHCoats, arguably the first example of African conceptual poetry. A collation of humorous fictional quotes by Ghanaian Facebook users, #GHCoats allows for analysis the context of socio-political satire. In exploring the presence and utility of satire in #GHCoats, this essay analyzes the features of conceptual poetry as used via social media to present digital poetry as a developing force of creative expression.
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Idrees Kankawi, Uthman. "Prophetic Panegyrics in West Africa." Hebron University Research Journal (HURJ): B- (Humanities) 18, no. 2 (December 1, 2023): 91–118. http://dx.doi.org/10.60138/18220234.
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Prophetic Panegyric is a widely appreciated genre of Arabic poetry both، ancient and modern era in West Africa. The great majority of African poets dwelt into it، since fourteenth century AD، started by Ibrahim Al-Sahili، during the Caliphate of the King of the Mali’ Islamic Kingdom. Indeed، their devotion to Sufism was one of the strongest factors that influenced it، either in collection or poem. This research titled “Prophetic Panegyrics in West Africa” aimed at justifying the literary existence of the art of the Mad-h Nabawiyy by the West African poets and its analytical literary study. The personality of the Noble Prophet has received great attention and concern of those poets since the emergence of Islam in this country in an emotional glow and abundance. The research is divided into five sections. The research adopted the descriptive analytical method to address the subject matter.
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MAİGA-, Mohamadou Aboubacar. "THE PHENOMENON OF NOSTALGIA IN AFRICAN ARAB POETRY (WEST AFRICA EXAMPLE)." Kesit Akademi 26, no. 26 (2021): 49–69. http://dx.doi.org/10.29228/kesit.49543.
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Thulla, Philip Foday Yamba, and Ibrahim Mustapha Fofanah. "Ideology in Thompson’s, Kailey’s, and Robin-Coker’s collections of poems: A psychoanalytical exploration." Journal of Research on English and Language Learning (J-REaLL) 5, no. 1 (December 30, 2023): 24–35. http://dx.doi.org/10.33474/j-reall.v5i1.20586.
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This study employed psychoanalytic theory to delve into the ways Sierra Leonean poets Celia Eva Beatrice Thompson, Princess Mildred Kailey, and Kayode Adesimi Robin-Coker explored themes of despair, lust, and loss in their poetry. Addressing a notable gap in literary criticism, especially regarding Sierra Leonean authors, the research sought to raise the international stature of African writers and support students facing challenges with poetry in West African public exams. Employing psychoanalytic principles, the study uncovered deeper meanings behind the unconscious drives and emotions in these poets' works. It involved analyzing the occurrence of themes, detecting psychoanalytically significant lines and phrases, and identifying central themes and literary techniques used to express complex emotions. The analysis, which combined thematic and literary analysis, focused on the language, themes, and use of figurative language, diction, and other poetic devices in Thompson's 23, Kailey's 41, and Robin-Coker's 20 poems. This approach highlighted their distinct ways of depicting despair, lust, and loss. By integrating thematic analysis, the study offered a more profound comprehension of each poet's style. Ultimately, this psychoanalytic exploration aimed to enhance critical interpretation skills and helped in understanding the deeper psychological aspects of Sierra Leonean and other African poetry.
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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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Abdullah, Abdul-Samad. "Intertextuality and West African Arabic Poetry: Reading Nigerian Arabic Poetry of the 19th and 20th Centuries." Journal of Arabic Literature 40, no. 3 (November 1, 2009): 335–61. http://dx.doi.org/10.1163/008523709x12554960674610.
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Syed, Amir. "Poetics of Praise: Love and Authority in al-ḤājjʿUmar Tāl’s Safīnat al-saʿāda li-ahl ḍuʿf wa-l-najāda." Islamic Africa 7, no. 2 (November 2, 2016): 210–38. http://dx.doi.org/10.1163/21540993-00702004.
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In this article, I provide one example of how a careful engagement with poetry can enrich our understanding of West African history. In 1852, al-ḤājjʿUmar Fūtī Tāl (d.1864) completed his panegyric of the Prophet Muḥammad—Safīnat al-saʿāda li-ahl ḍuʿf wa-l-najāda or The Vessel of Happiness and Assistance for the Weak. Through an analysis of Safīnat al-saʿāda, I explain Tāl’s creative use of two older poems that were widespread in West Africa—al-ʿIshrīniyyāt—The Twenties—of ʿAbd al-Raḥmān al-Fāzāzī (d. 1230), and its takhmīs (pentastich) by Abū Bakr ibn Muhīb (n.d.). Though Safīnat al-saʿāda was primarily meant for devotion, it also reflected Tāl’s scholarly prestige and claims he made about his religious authority. In the long prose introduction to the poem, Tāl claimed that he was a vicegerent of the Prophet, and therefore had authority to guide and lead the Muslims of West Africa. His composition of Safīnat al-saʿāda was partly meant to prove this point.
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Persoon, James, and Kwadwo Opoku-Agyemang. "The Early Poetry of Kwesi Brew: An Evaluation." KENTE - Cape Coast Journal of Literature and the Arts 3, no. 1 (May 28, 2022): 40–58. http://dx.doi.org/10.47963/jla.v3i1.835.
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Kwesi Brew (1928-2007) had an illustrious career as a poet, diplomat, and businessman that spanned key periods of Ghana’s history, from its colonial era as the Gold Coast to its maturity as a successful West African democracy. And yet when he died, none of his four published volumes of poetry were in print, and he existed mainly in a few anthologized poems. Though some of those are well-known, the breadth of his work has almost disappeared from sight. This essay examines Brew’s early development and growth as a poet, including the specifically African influences on his themes and metaphors, and situates him in the politics and culture of his time. This essay is drawn from a larger project that is in process, namely, the creation of an edition of the Selected Poems of Kwesi Brew, to bring more of his work before the public.
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Bigon, Liora, and Edna Langenthal. "Tirailleurs Sénégalais in Modern Hebrew Poetry: Nathan Alterman." Humanities 12, no. 6 (December 1, 2023): 142. http://dx.doi.org/10.3390/h12060142.
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This article expands on a poem written by one of the central figures in modern Hebrew literature, Nathan Alterman (1910–1970), entitled “About a Senegalese Soldier” (1945). Providing the first English translation of this poem and its first (academic) discussion in any language, the article analyzes the poem against contemporary geopolitical, historical, and literary backgrounds. The article’s transdisciplinary approach brings together imperial and colonial studies, African studies, and (Hebrew) literature studies. This unexpected combination adds originality to mainstream postcolonial perspectives through which the agency of the Senegalese riflemen [Tirailleurs sénégalais] has been often discussed in scholarly research. By using a rich variety of primary and secondary sources, the article also contributes to a more elaborated interpretation of Alterman’s poetry. This is achieved through embedding the poem on the tirailleur in a tripartite geopolitical context: local (British Mandate Palestine/Eretz-Israel), regional (the Middle East), and international (France-West Africa). The cultural histories and literary traditions in question are not normally cross-referenced in the relevant research literature and are less obvious to the anglophone reader.
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Wright, Zachary. "Oludamini Ogunnaike, Poetry in Praise of Prophetic Perfection: a Study of West African Madīḥ Poetry and its Precedents." Islamic Africa 11, no. 1 (December 24, 2020): 145–48. http://dx.doi.org/10.1163/21540993-01101007.
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Dill, LeConte J., Bianca Rivera, and Shavaun Sutton. "“Don’t Let Nobody Bring You Down”." Ethnographic Edge 2, no. 1 (October 18, 2018): 57. http://dx.doi.org/10.15663/tee.v2i1.30.
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This paper explores the engagement of African-American, Caribbean-American, and immigrant West African girls in the critical analysis and writing of poetry to make sense of their multi-dimensional lives. The authors worked with high-school aged girls from Brooklyn, New York who took part in a weekly school-based violence prevention program, and who became both ‘participants’ in an ethnographic research study with the authors and ‘poets’ as they creatively analyzed themes from research data. The girls cultivated a practice of reading and writing poetry that further explored dating and relationship violence, themes that emerged from the violence prevention program sessions and the ethnographic interviews. The girls then began to develop ‘poetic knowledge’ grounded in their lived experiences as urban Black girls. The authors offer that ‘participatory narrative analysis’ is an active strategy that urban Black girls enlist to foster individual and collective understanding and healing.
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Daddario, Will. "«Lemma»: Jay Wright’s Idiorrhythmic American Theater." Pamiętnik Teatralny 70, no. 4 (December 20, 2021): 121–40. http://dx.doi.org/10.36744/pt.985.
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This essay presents Jay Wright’s play Lemma as a historiographical challenge and also as a piece of idiorrhythmic American theater. Consonant with his life’s work of poetry, dramatic literature, and philosophical writing, Lemma showcases Wright’s expansive intellectual framework with which he constructs vivid, dynamic, and complex visions of American life. The “America” conjured here is steeped in many traditions, traditions typically kept distinct by academic discourse, such as West African cosmology, Enlightenment philosophy, jazz music theory, Ancient Greek theater, neo-Baroque modifications of Christian theology, pre-Columbian indigenous ways of knowing, etymological connections between Spanish and Gaelic, the materiality of John Donne’s poetry, and the lives of enslaved Africans in the New World. What is the purpose of Wright’s theatrical conjuration? How do we approach a text with such a diverse body of intellectual and literary sources? The author answers these questions and ends with a call to treat Lemma as a much needed point of view that opens lines of sight into Black and American theater far outside the well-worn territory of the Black Arts Movement.
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Boylston, Nicholas. "Poetry in Praise of Prophetic Perfection: A Study of West African Arabic Mad?? Poetry and its Precedents (By Oludamini Ogunnaike)." Journal of Islamic and Muslim Studies 5, no. 2 (July 2021): 84–88. http://dx.doi.org/10.2979/jims.5.2.06.
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Wood Smith, Adnan Adrian. "Poetry in Praise of Prophetic Perfection: A Study of West African Arabic Madīḥ Poetry and its Precedents, written by Oludamini Ogunnaike." Journal of Sufi Studies 9, no. 1 (March 25, 2021): 153–56. http://dx.doi.org/10.1163/22105956-12341321.
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Sipyinyu, Njeng Eric. "Audre Lorde and the Archetypal Back to Africa Movement." International Journal of Culture and Religious Studies 4, no. 3 (December 12, 2023): 28–41. http://dx.doi.org/10.47941/ijcrs.1571.
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Purpose: This paper examines how Audre Lorde, one of the most prominent black woman poets of the 21st century, is concerned about the horrors of racism and attempts to erode it through her poetry. As a black, she is excluded from the dominant white society. As a black woman, she is "other" in a patriarchal culture.
Methodology: The paper employs the Myth and Archetypal Approach propounded by Carl Jung, Northrop Frye, and Mircea Eliade to examine how Lorde seeks to create a community among blacks using African archetypes. In this regard, Lorde uses a pantheon of mythological and legendary archetypes from the ancient Kingdoms of Dahomey, Ashanti, and Benin to create self-esteem and unity in her people. These archetypes can serve as sources of intellectual enlightenment and models for ritual and cultural behavior.
Findings: Lorde sees mythical archetypes as an authentic form of ancestral worship more accommodating than the Christian culture of the West. Such archetypes allow blacks to understand identifiers that contravene Western culture's xenophobia and create unity among blacks across the world. She invokes primordial history to show that blackness and femaleness are not "other" but affirming qualities. Recognizing that blacks had assumed the polarised dialectics of Western culture, Lorde tries to reconnect them to their lost spiritual cord. The archetypes she invokes would appeal to blacks because archetypes are innate.
Unique contributor to theory, policy and practice: Thus, by invoking African mythic archetypes, she brings the black community into contact with their lost spiritual history. The paper ends with the caveat that the Back to Africa movement, which has seen a boost in momentum in the last two decades, is a result of the work of poets like Lorde, who, through their poetry, triggered the search for the lost link between blacks in the diaspora and the African continent.
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McDaniel, Lorna. "The flying Africans: extent and strength of the myth in the Americas." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 1-2 (January 1, 1990): 28–40. http://dx.doi.org/10.1163/13822373-90002024.
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[First paragraph]The theme of human aerial flight permeates the mythology of Black America. Examples of the metaphor are found in major musical genres, myths and poetry in Black cultures that span the Caribbean and southern North America, embracing generations to testify to the depth of the cosmological and conscious projection of systems of flight escape and homeland return. While the theme of human flight does not occur in any significant proportion in West African mythology related themes of transformation and pursuit do appear. However, in African thought, witches and spirits possess the power of flight; a flight that can be blocked by the use of salt. The belief in spirit flight, ubiquitous in the Black diaspor of the New World, parallels that in African thought, but in the New World it is enlarged to include humans as possessors of the capability of flight.
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Birbalsingh, Frank. "History and the West Indian nation." New West Indian Guide / Nieuwe West-Indische Gids 72, no. 3-4 (January 1, 1998): 283–89. http://dx.doi.org/10.1163/13822373-90002594.
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[First paragraph]The Art of Kamau Brathwaite. STEWART BROWN (ed.). Bridgend, Wales: Seren/Poetry Wales Press, 1995. 275 pp. (Cloth US$ 50.00, Paper US$ 22.95)Atlantic Passages: History, Community, and Language in the Fiction of Sam Selvon. MARK LOOKER. New York: Peter Lang, 1996. x + 243 pp. (Cloth n.p.)Caliban's Curse: George Lamming and the Revisioning of History. SUPRIYA NAIR. Ann Arbor: University of Michigan Press, 1996. viii + 171 pp. (Cloth US$ 34.50)Phyllis Shand Allfrey: A Caribbean Life. LlZABETH PARAVISINI-GEBERT. New Brunswick NJ: Rutgers University Press, 1996. xii + 335 pp. (Cloth US$ 55.00, Paper US$ 18.95)Of the four books to be considered here, those on Brathwaite, Selvon, and Lamming fit snugly together into a natural category of literature that has to do with the emergence of a Creole or African-centered Caribbean culture, and related issues of race, color, class, history, and nationality. The fourth is a biography of Phyllis Shand Allfrey, a white West Indian, who is of an altogether different race, color, and class than from the other three. Yet the four books are linked together by nationality, for Allfrey and the others are all citizens of one region, the English-speaking West Indies, which, as the Federation of the West Indies between 1958 and 1962, formed a single nation.
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Ogunnaike, Oludamini. "All Muhammad, All the Time: Shaykh Ibrahim Niasse’s Prophetic Poetics of Praise in Three Treatises and Poems." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 66–111. http://dx.doi.org/10.32739/ustad.2022.2.30.
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Contemporary poet and scholar Joshua Bennett recently wrote, “If black studies is indeed the rewriting of knowledge itself, an ongoing critique of so-called Western civilization—as Wynter and Robinson and others remind us—then poetry will be absolutely essential. Like the field of black studies more broadly, the teaching of black poetry is not simply additive nor is it a niche concern. Historically poetry is at the center of black social and intellectual life.” Of no literary or intellectual tradition is this more true than that of the Fayḍa Tijāniyya, inaugurated by the Senegalese Sufi Shaykh and scholar, Shaykh Ibrahim Niasse (d. 1975). Described by its initiates as a “flood” of ma'rifa (divine knowledge) and wilāya (sanctity), the Fayḍa has also produced a veritable outpouring of Sufi literature in Arabic (as well as African and European languages) among its adherents, particularly Arabic poetry in praise of the prophet that both expresses and facilitates access to ma'rifa in a particularly effective manner. Through close readings of three short treatises and poems of Ibrahim Niasse, this paper attempts to outline Niasse’s prophetic poetics of spiritual realization: the closely-linked cosmology, epistemology, and anthropology converging on the Muhammadan Reality (al-ḥaqīqa al-Muḥammadiya) that animates and structures his literary oeuvre and shapes the spiritual, social, and intellectual lives of the members of the Fayḍa Tijāniyya. Building on earlier studies of the Tijānī tradition and Maghrebi/West African Sufism, this article concludes with an examination of the implications of this prophetic poetics for the conception of the “human,” and the intervention literature such as Niasse's has made and can make in contemporary debates surrounding the ethics of knowledge and the re-evaluation of the modern, “Western” category of the “human”.
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Zabus, Chantal. "Informed Consent: Ezenwa–Ohaeto between Past and Future Uses of Pidgin." Matatu 33, no. 1 (June 1, 2006): 115–34. http://dx.doi.org/10.1163/18757421-033001025.
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The essay shows how Ezenwa–Ohaeto's poetry in pidgin, particularly in his collection (1988), emblematizes a linguistic interface between, on the one hand, the pseudo-pidgin of Onitsha Market pamphleteers of the 1950s and 1960s (including in its gendered guise as in Cyprian Ekwensi) and, on the other, its quasicreolized form in contemporary news and television and radio dramas as well as a potential first language. While locating Nigerian Pidgin or EnPi in the wider context of the emergence of pidgins on the West African Coast, the essay also draws on examples from Joyce Cary, Frank Aig–Imoukhuede, Ogali A. Ogali, Ola Rotimi, Wole Soyinka, and Tunde Fatunde among others. It is not by default but out of choice and with their 'informed consent' that EnPi writers such as Ezenwa–Ohaeto contributed to the unfinished plot of the pidgin–creole continuum.
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Fyfe, Christopher. "West African Poetry: A Critical History. By Robert Fraser. Cambridge: Cambridge University Press, 1986. Pp. x + 351. £35.00 (paperback £12.50)." Journal of African History 28, no. 3 (November 1987): 467. http://dx.doi.org/10.1017/s0021853700030413.
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Kaplan, Jeff. "Dancing with the Dragon: Orality and (body) language(s) in a live performance of Beowulf." Nordic Theatre Studies 28, no. 2 (February 21, 2017): 36. http://dx.doi.org/10.7146/nts.v28i2.25534.
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This paper theorizes on the function of language and embodiment in northern European storytelling through a self-reflex analysis of the author’s experience performing Beowulf in its original dialect, as a solo, while dancing. Beowulf is Min Nama involved memorizing approximately 80 minutes of the medieval Beowulf epic in its original West Anglo-Saxon dialect (lines 2200—2766, Beowulf’s encounter with the dragon). Grappling with bardic verse for recitation in experimental live performance uncovered new facets in ancient performance texts. Working with the Beowulf poem for stage revealed the mnemonic quality of alliteration, the pervasive use of rhythmic patterns to signal shifts in ideas (a strategy similar to West African dance), and perhaps “deep rhythms” present in medieval northern Europe. As impetus for choreography, the verse contains rhythmic information, corresponding to musical/dance concepts such as pick-ups, counterpoint, and syncopation. Beowulf is Min Nama also required a theory of dialect for Old English, which the author based on modern Swedish, medieval Frisian, and modern Frisian — especially the voices of Frisian poets Tsjêbbe Hettinga and Albertina Soepboer. The project thus provides an entrée into the nexus between ancient and modern storytelling, and concludes that contemporary Frisian poetry represents a direct inheritor to ancient solo performance forms.
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Syed, Amir. "Ogunnaike, Oludamini. Poetry in Praise of Prophetic Perfection: A Study of West African Arabic Madīḥ Poetry and Its Precedents. Cambridge: Islamic Texts Society, 2020. x+166 pp. £19.99." Journal of Religion 102, no. 4 (October 1, 2022): 585–87. http://dx.doi.org/10.1086/721296.
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Apter, Andrew. "Yoruba Ethnogenesis from Within." Comparative Studies in Society and History 55, no. 2 (April 2013): 356–87. http://dx.doi.org/10.1017/s0010417513000066.
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AbstractIt is an anthropological truism that ethnic identity is “other”-oriented, such that who we are rests on who we are not. Within this vein, the development of Yoruba identity in the late nineteenth century is attributed to Fulani perspectives on their Oyo neighbors, Christian missionaries and the politics of conversion, as well as Yoruba descendants in diaspora reconnecting with their West African homeland. In this essay, my aim is to both complement and destabilize these externalist perspectives by focusing on Yoruba concepts of “home” and “house” (ilé), relating residence, genealogy and regional identities to their reconstituted ritual frameworks in Cuba and Brazil. Following Barber's analysis of Yoruba praise-poetry (oríkì) and Verran's work on Yoruba quantification, I reexamine the semantics of the category ilé in the emergence of Lucumí and Nagô houses in order to explain their sociopolitical impact and illuminate transpositions of racial “cleansing” and ritual purity in Candomblé and Santería. More broadly, the essay shows how culturally specific or “internal” epistemological orientations play an important if neglected role in shaping Atlantic ethnicities and their historical trajectories.
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Degand, Darnel. "Comics, emceeing and graffiti: A graphic narrative about the relationship between hip-hop culture and comics culture." Studies in Comics 12, no. 2 (November 1, 2022): 239–48. http://dx.doi.org/10.1386/stic_00064_3.
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Hip-hop culture will officially turn 50 years old on 11 August 2023. This cultural movement began in a recreational room in The Bronx, New York City, and is now enjoyed throughout the world. In recognition of its upcoming half-century celebration, this article reviews the origins of hip-hop culture (e.g. hip-hop pioneers such as DJ Kool Herc, Keef Cowboy and Lovebug Starski) and the relationship its emceeing and graffiti elements have with comics culture. I begin with a brief review that demonstrates how graffiti predates hip-hop culture. This is illustrated through depictions of cave paintings, ancient Roman street art and ancient Mayan graffiti. I also highlight hobo graffiti and the graffiti from the Cholos and Bachutos gangs from twentieth-century Los Angeles, California. The introduction of the ‘Kilroy was here’ tag during the Second World War and the protest graffiti from a German anti-Nazi group are also depicted. I conclude the historical review of graffiti with an introduction to the early appearances of hip-hop-styled graffiti. Next, I present multiple historical influences on hip-hop emceeing. Examples include (but are not limited to) West African griots, enslaved Africans, Muhammad Ali, Millie Jackson, The Last Poets and Gil Scott-Heron. Likewise, older genres, such as funk music, blues music, jazz poetry and Black militant poetry inspired much of rap music. Afterwards, I examine the bidirectional relationship between graffiti and comics art, and emceeing and the textual/storytelling aspects of comics. This includes comics-inspired graffiti, hip-hop monikers (e.g. Big Pun, Snoop Dogg, MF Doom and Jean Grae), hip-hop lyrics (from artists such as Grandmaster Caz, Inspectah Deck, Jay-Z and The Last Emperor) and album covers. Conversely, I offer examples of how graffiti has inspired comics visuals and storytelling as well as how emceeing has inspired the comic-book storytelling and the protagonists featured in fictional and non-fictional comic book narratives.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 1-2 (January 1, 1997): 107–78. http://dx.doi.org/10.1163/13822373-90002619.
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-Peter Hulme, Polly Pattullo, Last resorts: The cost of tourism in the Caribbean. London: Cassell/Latin America Bureau and Kingston: Ian Randle, 1996. xiii + 220 pp.-Michel-Rolph Trouillot, Édouard Glissant, Introduction à une poétique du Divers. Montréal: Presses de l'Université de Montréal, 1995. 106 pp.-Bruce King, Tejumola Olaniyan, Scars of conquest / Masks of resistance: The invention of cultural identities in African, African-American, and Caribbean drama. New York: Oxford University Press, 1995. xii + 196 pp.-Sidney W. Mintz, Raymond T. Smith, The Matrifocal family: Power, pluralism and politics. New York: Routledge, 1996. x + 236 pp.-Raymond T. Smith, Michel-Rolph Trouillot, Silencing the past: Power and the production of history. Boston: Beacon, 1995. xix + 191 pp.-Michiel Baud, Samuel Martínez, Peripheral migrants: Haitians and Dominican Republic sugar plantations. Knoxville: University of Tennessee Press, 1995. xxi + 228 pp.-Samuel Martínez, Michiel Baud, Peasants and Tobacco in the Dominican Republic, 1870-1930. Knoxville; University of Tennessee Press, 1995. x + 326 pp.-Robert C. Paquette, Aline Helg, Our rightful share: The Afro-Cuban struggle for equality, 1886-1912. Chapel Hill: University of North Carolina Press, 1995. xii + 361 pp.-Daniel C. Littlefield, Roderick A. McDonald, The economy and material culture of slaves: Goods and Chattels on the sugar plantations of Jamaica and Louisiana. Baton Rouge: Louisiana State University Press, 1993. xiv + 339 pp.-Jorge L. Chinea, Luis M. Díaz Soler, Puerto Rico: desde sus orígenes hasta el cese de la dominación española. Río Piedras: Editorial de la Universidad de Puerto Rico, 1994. xix + 758 pp.-David Buisseret, Edward E. Crain, Historic architecture in the Caribbean Islands. Gainesville: University Press of Florida, 1994. ix + 256 pp.-Hilary McD. Beckles, Mavis C. Campbell, Back to Africa. George Ross and the Maroons: From Nova Scotia to Sierra Leone. Trenton NJ: Africa World Press, 1993. xxv + 115 pp.-Sandra Burr, Gretchen Gerzina, Black London: Life before emancipation. New Brunswick NJ: Rutgers University Press, 1995. xii + 244 pp.-Carlene J. Edie, Trevor Munroe, The cold war and the Jamaican Left 1950-1955: Reopening the files. Kingston: Kingston Publishers, 1992. xii + 242 pp.-Carlene J. Edie, David Panton, Jamaica's Michael Manley: The great transformation (1972-92). Kingston: Kingston Publishers, 1993. xx + 225 pp.-Percy C. Hintzen, Cary Fraser, Ambivalent anti-colonialism: The United States and the genesis of West Indian independence, 1940-1964. Westport CT: Greenwood, 1994. vii + 233 pp.-Anthony J. Payne, Carlene J. Edie, Democracy in the Caribbean: Myths and realities. Westport CT: Praeger, 1994. xvi + 296 pp.-Alma H. Young, Jean Grugel, Politics and development in the Caribbean basin: Central America and the Caribbean in the New World Order. Bloomington: Indiana University Press, 1995. xii + 270 pp.-Alma H. Young, Douglas G. Lockhart ,The development process in small island states. London: Routledge, 1993. xv + 275 pp., David Drakakis-Smith, John Schembri (eds)-Virginia Heyer Young, José Solis, Public school reform in Puerto Rico: Sustaining colonial models of development. Westport CT: Greenwood Press, 1994. x + 171 pp.-Carolyn Cooper, Christian Habekost, Verbal Riddim: The politics and aesthetics of African-Caribbean Dub poetry. Amsterdam: Rodopi, 1993. vii + 262 pp.-Clarisse Zimra, Jaqueline Leiner, Aimé Césaire: Le terreau primordial. Tübingen: Gunter Narr Verlag, 1993. 175 pp.-Clarisse Zimra, Abiola Írélé, Aimé Césaire: Cahier d'un retour au pays natal. With introduction, commentary and notes. Abiola Írélé. Ibadan: New Horn Press, 1994. 158 pp.-Alvina Ruprecht, Stella Algoo-Baksh, Austin C. Clarke: A biography. Barbados: The Press - University of the West Indies; Toronto: ECW Press, 1994. 234 pp.-Sue N. Greene, Glyne A. Griffith, Deconstruction, imperialism and the West Indian novel. Kingston: The Press - University of the West Indies, 1996. xxiii + 147 pp.-Donald R. Hill, Peter Manuel ,Caribbean currents: Caribbean music from Rumba to Reggae. Philadelphia: Temple University Press, 1995. xi + 272 pp., Kenneth Bilby, Michael Largey (eds)-Daniel J. Crowley, Judith Bettelheim, Cuban festivals: An illustrated anthology. New York: Garland Publishing, 1993. x + 261 pp.-Judith Bettelheim, Ramón Marín, Las fiestas populares de Ponce. San Juan: Editorial de la Universidad de Puerto Rico, 1994. 277 pp.-Marijke Koning, Eric O. Ayisi, St. Eustatius: The treasure island of the Caribbean. Trenton NJ: Africa World Press, 1992. xviii + 224 pp.-Peter L. Patrick, Marcyliena Morgan, Language & the social construction of identity in Creole situations. Los Angeles: Center for Afro-American studies, UCLA, 1994. vii + 158 pp.-John McWhorter, Tonjes Veenstra, Serial verbs in Saramaccan: Predication and Creole genesis. The Hague: Holland Academic Graphic, 1996. x + 217 pp.-John McWhorter, Jacques Arends, The early stages of creolization. Amsterdam/Philadelphia: John Benjamins, 1995. xv + 297 pp.
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Deng, Clement Aturjong Kuot. "Is English Literature dying in South Sudan, if so, what is the way forward? A case study of Juba City Council in Four Selected schools South Sudan (CES) – Juba." European Journal of English Language and Literature Studies 12, no. 1 (January 15, 2024): 52–74. http://dx.doi.org/10.37745/ejells.2013/vol12n15274.
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The English Language has been an official Language Since British ruled settle in Sudan. It argued that it is rooted early 18th century. English language came to existence in Sudan through British Colony and Christian missionaries. It said that it was a tool of evangelizing in Sudan. Some claimed it is a tool of colonization, therefore, Muslim Brotherhood rejected the English Language and Literature because they misinterpreted that it carries soul and ideology of the west which is based on Christianity, Secularism, Capitalism and Mixed ideology of Capitalism and Socialism. It explored that the English Language came through Egypt. The Christianity and Islam were reported and spread through Egypt. The Socialism, Radicalization of Moslem brotherhood and Marxism came from Egypt. In Sudan, there is mixed relation about the issue of English Literature and Language. It observed that English language and Literature is hardly to die in Sudan and South Sudan because since English Language remains a language of Science, there is possibility of English Language to die. Literary writers, literary critics, linguists, educationists and policy makers argued that the life of English Literature is jeopardized. It believed that the challenges of any given country are beautifully reveal through Literature. Literature is expressed in poetry, drama, fiction and non-fiction. The second group think that English is not dying because English Language is an official language of South Sudan. Literature experts stressed that English Language and Literature must be supported in order to improve its qualities to compete with African countries. The majority of respondents said English Literature is dead.
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Hokin, Tess. "Divided to the Vein." Groundings Undergraduate 9 (April 1, 2016): 32–46. http://dx.doi.org/10.36399/groundingsug.9.196.
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This article explores the development of West Indian cultural identity through its expression in poetry from and about the West Indies. Early forms of cultural expression from the Anglophone Caribbean were frequently realised through mimicry of British poetic forms, themes, and language. Later post-Independence poetry frequently denounced such reverence and aimed to identify the West Indian poetic voice with a conception of ‘Africa’ as an alternative parent culture. Ultimately however, neither Africa nor Britain provides a suitable comparison for the fragmented and diverse West Indies. Rather, the most apt expressions of West Indian cultural identity are found in poetry which focuses on racial hybridity, West Indian landscapes, and local dialects.
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Austen, Ralph A., and Jan Jansen. "History, Oral Transmission and Structure in Ibn Khaldun's Chronology of Mali Rulers." History in Africa 23 (January 1996): 17–28. http://dx.doi.org/10.2307/3171932.
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The early history of the Mali empire is known to us from two sources: Mande oral literature (epic and praise poetry) recorded over the last 100 years and Ibn Khaldun's Kitab al-ʿIbar (Book of Exemplars) written in the late four-teenth century. The list of Mali kings presented by Ibn Khaldun is precise, detailed, entirely plausible, and recorded not too long after the events it purports to describe. For scholars attempting to reconstruct an account of this West African empire, no other medieval Arab chronicler or, indeed, any Mande oral traditions provide comparable information for its formative period.There is, however, reason to question the historical reliability of Ibn Khaldun's account precisely on the grounds of its narrative richness. When read in relation to the general model of political development and decay which Ibn Khaldun worked out in the more theoretical Muqaddimah (“Prolegomena”) of Kitab al-ʿIbar, as well as the larger context of the work in which it is imbedded, the Mali kinglist takes on some characteristics of an instructive illustration rather than a fully empirical account of the past. Indeed Ibn Khaldun himself, in his contemplation of the basis for asabiyah (group solidarity) among bedouin peoples, cautions us against literal interpretation of genealogical accounts:For a pedigree is something imaginary and devoid of reality. Its usefulness consists only in the resulting connection and close contact.Ibn Khaldun is certainly not as ideologically engaged in constructing the royal genealogy of Mali as a bedouin spokesman might be in reciting the list of his own ancestors. Nevertheless, this great Arab thinker has something at stake in this story which needs to be given serious attention by all scholars concerned with either the events of the medieval western Sudan or the process by which they have been incorporated into more recent narratives.
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Oripeloye, H. "The development of exilic poetry in Anglophone West Africa." Tydskrif vir letterkunde 52, no. 1 (April 2, 2015): 155. http://dx.doi.org/10.4314/tvl.v52i1.11.
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Aljoumani, Said, and Konrad Hirschler. "A Glimpse into Egyptian/Syrian Elite Book Culture During the Seventh/Thirteenth Century: Booklist T-S Misc. 24.28 from the Cairo Geniza Corpus." Der Islam 100, no. 2 (October 1, 2023): 504–18. http://dx.doi.org/10.1515/islam-2023-0026.
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Abstract This article discusses the fragment of an Arabic-script book list with a Cairo Geniza provenance that includes 33 identifiable titles. On the basis of the list’s provenance, its organization, and its content, we argue that it was part of a larger Cairene library catalogue dating to the seventh/thirteenth century. All titles in this catalogue refer to Arabic poetry ranging from pre-Islamic jāhilīʾ poets to poets living in the first half of the seventh/thirteenth century. A comparison with the poetry section of the Damascene Ashrafīya Library from the same period shows a distinct overlap in terms of titles and textual format. We thus suggest that this Cairene catalogue should not primarily be seen as witness of a “Jewish” library but rather as part of Egyptian/Syrian Arabic elite book culture that cut across religious communities. While it is likely that this shared book culture went beyond Egypt and Syria and encompassed wider regions in North Africa and West Asia, further comparative material is needed to substantiate this assumption.
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Arenberg, Meg. "The Digital Ukumbi: New Terrains in Swahili Identity and Poetic Dialogue." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1344–60. http://dx.doi.org/10.1632/pmla.2016.131.5.1344.
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In this essay I address the remediation of the centuries-old East African practice of poetic dialogue in the twenty-first-century digital social network of Facebook. Focusing on an online duel between two young poets from Mombasa, I demonstrate how East Africa's new media are transforming traditional poetic conventions in Swahili. Even sites that endeavor to preserve authentic literary Swahili have become in practice controversial crossroads of language, culture, and identity. By bringing voices of Swahili cultural authority, which draw from the East, into sustained contact with voices of the contemporary urban youth culture, which draws from the West, these new media are ultimately opening new terrains for literary production and debate.
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Dehe, FENG. "Diaspora and Home-back: Origin and Evolution of Wole Soyinka’s Poetic Practice and Theory." Asia-Pacific Journal of Humanities and Social Sciences 2, no. 4 (December 30, 2022): 004–12. http://dx.doi.org/10.53789/j.1653-0465.2022.0204.002.p.
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Wole Soyinka’s diasporic experience in foreign countries can be divided into two stages. In 1954, he went to study in the UK, having his theatrical talents exercised and improved. His works at this time mainly showed deep concern for the fate of his motherland, Nigeria. In 1964, in order to avoid political persecution, Soyinka was forced to flee to Europe and the United States, and the works at this time mainly expressed his criticism and struggles against the political dictatorship in Nigeria. These two diasporic experiences enabled Soyinka to integrate African and Western cultures into his w-orks and poetic theory. While absorbing the essence of human art, he resolutely returned to his home culture of Africa, creating a type of soul-shaking “ritual tragedy” and developing a unique theory of African tragedy.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 3-4 (January 1, 1994): 317–407. http://dx.doi.org/10.1163/13822373-90002657.
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-Peter Hulme, Stephen Greenblatt, New World Encounters. Berkeley: University of California Press, 1993. xviii + 344 pp.-Nigel Rigby, Alan Riach ,The radical imagination: Lectures and talks by Wilson Harris. Liège: Department of English, University of Liège, xx + 126 pp., Mark Williams (eds)-Jonathan White, Rei Terada, Derek Walcott's poetry: American Mimicry. Boston: North-eastern University Press, 1992. ix + 260 pp.-Ray A. Kea, John Thornton, Africa and Africans in the making of the Atlantic world, 1400-1680. Cambridge: Cambridge University Press, 1992. xxxviii + 309 pp.-B.W. Higman, Barbara L. Solow, Slavery and the rise of the Atlantic system. Cambridge: Cambridge University Press, 1991. viii + 355 pp.-Sidney W. Mintz, Michael Mullin, Africa in America: Slave acculturation and resistance in the American South and the British Caribbean, 1736-1831. Urbana: University of Illinois Press. 412 pp.-Karen Fog Olwig, Corinna Raddatz, Afrika in Amerika. Hamburg: Hamburgisches Museum für Völkerkunde, 1992. 264 pp.-Lee Haring, William Bascom, African folktales in the new world. Bloomington: Indiana University Press, 1992. xxv + 243 pp.-Frank Jan van Dijk, Dale A. Bisnauth, History of religions in the Caribbean. Kingston: Kingston Publishers, 1989. 225 pp.-Gloria Wekker, Philomena Essed, Everyday racism: Reports from women of two cultures. Alameda CA: Hunter House, 1990. xiii + 288 pp.''Understanding everyday racism: An interdisciplinary theory. Newbury Park CA: Sage, 1991. x + 322 pp.-Deborah S. Rubin, Vron Ware, Beyond the Pale: White women, racism, and history. London: Verso, 1992. xviii + 263 pp.-Michael Hanchard, Peter Wade, Blackness and race mixture: The dynamics of racial identity in Colombia. Baltimore: John Hopkins University Press, 1993. xv + 415 pp.-Rosalie Schwartz, Louis A. Pérez, Jr., Slaves, sugar, & colonial society: Travel accounts of Cuba, 1801-1899. Wilmington DE: SR Books, 1992. xxvi + 259 pp.-Susan Eckstein, Sandor Halebsky ,Cuba in transition: Crisis and transformation. With Carolee Bengelsdorf, Richard L. Harris, Jean Stubbs & Andrew Zimbalist. Boulder CO: Westview, 1992. xi + 244 pp., John M. Kirk (eds)-Michiel Baud, Andrés L. Mateo, Mito y cultura en la era de Trujillo. Santo Domingo: Librería La Trinitario/Instituto del Libro, 1993. 224 pp.-Edgardo Meléndez, Andrés Serbin, Medio ambiente, seguridad y cooperacíon regional en el Caribe. Caracas: Editorial Nueva Sociedad, 1992. 147 pp.-Dean W. Collinwood, Michael Craton ,Islanders in the stream: A history of the Bahamian people. Volume One: From Aboriginal times to the end of slavery. Athens: University of Georgia Press, 1992. xxxiii + 455 pp., Gail Saunders (eds)-Gary Brana-Shute, Alan A. Block, Masters of paradise: Organized crime and the internal revenue service in the Bahamas. New Brunswick NJ: Transaction Publishers, 1991. vii + 319 pp.-Michaeline Crichlow, Patrick Bryan, The Jamaican people 1880-1902. London: Macmillan Caribbean, 1991. xiv + 300 pp.-Faye V Harrison, Lisa Douglass, The power of sentiment: Love, hierarchy, and the Jamaican family elite. Boulder CO: Westview, 1992. xviii + 298 pp.-Frank Jan van Dijk, Bob Marley, Songs of freedom: From 'Judge Not' to 'Redemption Song.' Kingston: Tuff Gong/Bob Marley Foundation / London : Island Records, 1992 (limited edition). 63 pp. + 4 compact discs.-Riva Berleant-Schiller, Veront M. Satchell, From plots to plantations: Land transactions in Jamaica, 1866-1900. Mona: University of the West Indies, 1990. xiii + 197 pp.-Hymie Rubenstein, Christine Barrow, Family, land and development in St. Lucia. Cave Hill, Barbados: Institute for social and economic studies (ISER), University of the West Indies, 1992. xii + 83 pp.-Bonham C. Richardson, Selwyn Ryan, Social and occupational stratification in contemporary Trinidad and Tobago. St. Augustine, Trinidad: ISER, 1991. xiv + 474 pp.-Bill Maurer, Roland Littlewood, Pathology and identity: The work of Mother Earth in Trinidad. Cambridge: Cambridge University Press, 1993. xxii + 322 pp.-Robert Fatton, Jr., Brian Weinstein ,Haiti: The failure of politics. New York: Praeger, 1992. ix + 203 pp., Aaron Segal (eds)-Uli Locher, Michel S. Laguerre, The military and society in Haiti. Knoxville: University of Tennessee Press, 1993. x + 223 pp.-Paul E. Brodwin, Leslie G. Desmangles, The faces of the Gods: Vodou and Roman Catholicism in Haiti. Chapel Hill: University of North Carolina Press, 1992. xiii + 218 pp.-Marian Goslinga, Enid Brown, Bibliographical guide to Caribbean mass communication. John A. Lent (comp.). Westport CT: Greenwood Press, 1992. xi + 301 pp.''Suriname and the Netherlands Antilles: An annotated English-language bibliography. Metuchen NJ: Scarecrow Press, 1992. xi + 276 pp.-Jay B. Haviser, F.R. Effert, J.P.B. de Josselin de Jong, curator and archaeologist: A study of his early career (1910-1935). Leiden: Centre of Non-Western studies, University of Leiden, 1992. v + 119 pp.-Hans van Amersfoort, Anil Ramdas, De papegaai, de stier en de klimmende bougainvillea. Essays. Amsterdam: De Bezige Bij, 1992.-Ineke van Wetering, Deonarayan, Curse of the Devtas. Paramaribo: J.J. Buitenweg, 1992. v + 103 pp.-Ineke van Wetering, G. Mungra, Hindoestaanse gezinnen in Nederland. Leiden: Centrum voor Onderzoek Maatschappelijke Tegenstellingen, Rijksuniversiteit Leiden, 1990. 313 pp.-J.M.R. Schrils, Alex Reinders, Politieke geschiedenis van de Nederlandse Antillen en Aruba 1950-1993. Zutphen: Walburg Pers, 1993. 430 pp.-Gert Oostindie, G.J. Cijntje ,Stemmen OK, maar op wie? Delft: Eburon, 1991. 150 pp., A. Nicatia, F. Quirindongo (eds)-Genevieve Escure, Donald Winford, Predication in Caribbean English Creoles. Amsterdam & Philadelphia: John Benjamins, 1993, viii + 419 pp.-Jean D'Costa, Lise Winer, Trinidad and Tobago. Amsterdam & Philadelphia: John Benjamins, 1993. xi + 369 pp. (plus cassette)
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A, Masama, A., and Auwal, A. S. "The Use of Hausanized Arabic Words in Hausa Poetry: A Study of Professor Aliyu Muhammad Bunza's "EKOWAS ba mu Yarda da Yaƙi ba"." Zamfara International Journal of Humanities 2, no. 02 (December 30, 2023): 117–28. http://dx.doi.org/10.36349/zamijoh.2023.v02i02.014.
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Allah the Almighty chose the Arabic language to be an immortal language among the ancient Semitic languages, and perhaps the secret is that it is the language of His clear book, and the language of His eternal message. History clear that there are religious and economic ties between the Arab countries and West Africa from since a long time ago, but historians mentioned that the Arabic language began to penetrate into the countries of West Africa through the trade that was taking place between the Arab countries and those quarters since the eleventh century AD, and as for the primacy of the Arabic language in Kanem Bornu and Hausa lands, as there were frequent narrations that it entered by Arab Muslim merchants through peace, so the people accepted Islam in their Arabic language since that era, until the Arabic language in those countries became the language of culture, writing, speeches, teaching, and even an official language before British colonialism. So this eloquent interest in the Arabic language left its far-reaching impact on the Hausa people, even their poetry, as you do not find a Hausa poet except that he borrowed in his poetry Arabic vocabulary that the Hausa people obsessed with, and among these poets is the poet Professor Aliyu Muhammad Bunza. From this point of view, this haste is an analytical linguistic study of a phenomenon of sociolinguistics titled: The use of Hausanized Arabic words in Hausa poetry: A case study of Professor Aliyu Muhammad Bunza's Poem "Ekowas ba mu yarda da Yaƙi ba". The importance of this article appears to be that, it is an applied, analytical linguistic study that would clarify the pioneering role played by the Arabic language in developing and expanding the vocabulary of the Hausa language, especially among poets.
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GIDO, NATHANIEL G., PRISCILLA CANOY, JOSE GILA, EMELITA POSTRERO, SULPICIA VILLACERAN, and JANELA SUGALA. "DEREK WALLCOT’S A FAR CRY FROM AFRICA: SEMANTICANALYSIS." International Journal Of Multidisciplinary Research And Studies 05, no. 07 (July 26, 2022): 01–05. http://dx.doi.org/10.33826/ijmras/v05i07.3.
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The Caribbean culture is a main theme in the works of West Indian poet and playwright Derek Walcott, whose full name is Derek Alton Walcott. The poem also talks about the bloodshed in Kenya and the speaker's own split identities as a result of colonialism. The speaker of the poem, who is connected to both England and Africa, struggles with how to interpret the violence of the battle. Understanding the poet's multiple literary techniques can help us comprehend the poem more clearly. It matters how the poet portrays both colonists and indigenous people. The poem's conclusion lines, which offer a number of questions, imply that the author is indeed not willing to solve the issues. The poem's significance and congruence with the earlier-mentioned context are due to the symbols and images that were explored.
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Zhu, Yunxin. "Foreignness in The Imagery of Bei Dao’s Later Poetry The Study of “Metal” and “Rose”." SHS Web of Conferences 148 (2022): 01016. http://dx.doi.org/10.1051/shsconf/202214801016.
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This paper firstly describes Bei Dao’s life and the general characteristics of his poems, and focuses on Bei Dao himself. Bei Dao said that “poetry is not something to be talked about”, and he did not talk about any of his poems on any public occasions. Due to the particularity of poetry style, and the intentional avoidance of the author, Scholars, and critics can only rely on the author’s life and other similar interviews, journals, theories, and so on to study the various images in Bei Dao’s poetry. The real ideological awakening of Bei Dao was his life in exile after he was deprived of Chinese nationality and political rights after Tiananmen square Crackdown. Bei Dao went to Europe, Africa, America, and other places, and lived for a long time or a short time., so the subject tone of “ Foreignness “ was highlighted in his poetry after the exile. The metaphor and transformation of metal image and nature image is the most personal characteristic.
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Huang, Kristina. "Carnivalizing Imoinda’s Silence." Eighteenth-Century Fiction 34, no. 1 (September 1, 2021): 61–86. http://dx.doi.org/10.3138/ecf.34.1.61.
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In this essay, I analyze Joan Anim-Addo’s libretto Imoinda, or She Who Will Lose Her Name (2008) and illustrate how its narrative poetry generates a speculative, gendered history around the slave past. Informed by Srinivas Aravamudan’s observation of parodic subversion in the afterlives of Aphra Behn’s Oroonoko (1688), I return to Anim-Addo’s oeuvre in order to read Imoinda as a work that counter-writes the colonial gaze of “Western” knowledge. By centering on Caribbean carnival as the performance context for the libretto, I examine how histories of rebellion and survival carried out by enslaved Africans and their descendants unfold through the libretto’s narrative poetry. I argue that Imoinda, under the guise of artistic forms associated with “the West,” breaks from Eurocentric perspectives that misrepresented subaltern struggles while ushering forth the question of “who speaks?” in critical discourses. I conclude by aligning Anim-Addo’s Imoinda in relation to Sylvia Wynter’s conceptualization of “demonic grounds” to highlight a transformative epistemic space of Caribbean women’s literature.
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Abdullah, Abdul-Samad. "Arabic Poetry in West Africa: An Assessment of the Panegyric and Elegy Genres In Arabic Poetry of the 19th and 20th Centuries In Senegal and Nigeria." Journal of Arabic Literature 35, no. 3 (December 1, 2004): 368–90. http://dx.doi.org/10.1163/1570064042565302.
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Donlon, Anne, and Evelyn Scaramella. "Four Poems from Langston Hughes's Spanish Civil War Verse." Publications of the Modern Language Association of America 134, no. 3 (May 2019): 562–68. http://dx.doi.org/10.1632/pmla.2019.134.3.562.
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Langston Hughes traveled to Spain in 1937, during that Country's Civil War. He saw the Republic's Fight against Franco as an international fight against fascism, racism, and colonialism and for the rights of workers and minorities. Throughout the 1930s, Hughes organized for justice, at home and abroad, often engaging with communist and other left political organizations, like the Communist Party USA's John Reed Club, the League of Struggle for Negro Rights, and the International Workers' Order (Rampersad, Life 236, 286, 355; Scott). When the war in Spain began, in 1936, workers and intellectuals who were engaged on the left came from around the world to fight against Franco's forces; these volunteers, the International Brigades, included approximately 2,800 Americans known as the Abraham Lincoln Brigade, of which about ninety were African American (Carroll vii; “African Americans”). Hughes went to Spain to interview black antifascist volunteers in the International Brigades and write about their experiences for the Baltimore Afro-American, VolunteerforLiberty, and other publications. Much of Hughes's writing from Spain sought to explain to people at home why men and women, and African diasporic people especially, had risked their lives to fight in Spain. Hughes profiled African Americans fighting for the first time alongside white comrades in the International Brigades, including Ralph Thornton, Thaddeus Battle, and Milton Herndon (“Pittsburgh Soldier Hero,” “Howard Man,” “Milt Herndon”). In addition to writing articles, he wrote poetry, gave radio speeches, and translated poems and plays from Spanish into English. Much of Hughes's work from the Spanish Civil War has been collected in anthologies. However, so prolific was Hughes, and so fastidious was he in saving drafts and ensuring they reach his collection at Yale University's Beinecke Rare Book and Manuscript Library, that many unpublished works exist in archives. The four poems here represent different poetic registers and levels of polish, and they illuminate the dynamic range of Hughes's literary production during his time in Spain.
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Ntim, Stephanie B., and Katherine J. Johnson. "The art of malaria education: an arts-based malaria education model, Pepease-Kwahu, Ghana." International Journal Of Community Medicine And Public Health 6, no. 12 (November 27, 2019): 5042. http://dx.doi.org/10.18203/2394-6040.ijcmph20195443.
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Background: Malaria is a major health concern in Ghana as well as other countries in West Africa, where it is estimated that more than 300 million people are at risk of malaria infection. While prior research has highlighted promising school-based interventions often facilitated through textbook information or teacher-based lectures to promote awareness about the disease, less is known as to how well such interventions are able to actively involve and engage students in learning about malaria in their schools.Methods: This research examines the role of the performing arts as a heuristic for student-centered teaching and learning about malaria. Using a convergent parallel mixed-methods study design, an arts-based malaria education model was deployed in a junior high school in Pepease-Kwahu, Ghana.Results: The proposed product included a peer-peer education model through which students (n=77) demonstrated their learning of malaria through their own creation and participation in poetry, song, dance, and drama performances. Pre- and post- paper-based surveys, coupled with focus groups with student participants (n=10) were used to examine the impact of this program.Conclusions: Research findings currently show that the arts-based malaria education program can be beneficial to students, by requiring them to use the performing arts to engage with information about malaria transmission, prevention, and treatment. Students correctly identified that the malarial parasite is transmitted by a mosquito bite, and they correctly identified symptoms of malaria, although students were reluctant to say that they will regularly use insecticide-treated bed nets as a preventive measure for malaria.
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Abdul Gani Jamora Nasution, Alfiah Khairani, Alliyah Putri, Muliana Fitri Lingga, and Salsabila Saragih. "MENGENAL KEADAAN ALAM, KEADAAN SOSIAL, DAN KEBUDAYAAN MASYARAKAT ARAB SEBELUM ISLAM DI BUKU SKI DI MI." JOURNAL OF ADMINISTRATIVE AND SOCIAL SCIENCE 4, no. 1 (January 8, 2023): 172–82. http://dx.doi.org/10.55606/jass.v4i1.138.
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Arab society before Islam was a society that lived in the Jahiliyah era. Jahiliyyah which means ignorance and in Islamic law Jahiliyyah means "ignorance of divine guidance" or "condition of ignorance of God's guidance". This paper aims to get to know the natural conditions, social conditions and culture of Arab society before Islam. The results of the study: The Arabian Peninsula is a desert region located in the southwestern part of Asia. The Arabian Peninsula was a strategic area on ancient world maps, when the Australian and American continents were unknown to people, because it was located at the meeting point of three continents, namely Asia, Europe and Africa. The northern region challenges Arabia with the Syrian desert valley, the east is bordered by the Persian plateau, while the west is bordered by the Red Sea. The Arab region consists of deserts where the air is very hot and windy, this area is the Tihamah area, while the area that is in the form of valleys in the mountains is the Hijaz area. The social condition of Pre-Islamic Arab society was based on ethnicities that continued to maintain the teachings of their ancestors, by continuing to maintain traditions such as humiliation, killing female babies, worshiping idols, gambling, stealing, drinking intoxicants, robbing and justifying any means to make wishes come true. The most prominent pre-Islamic Arab cultural community is the field of Arabic literature, especially Arabic poetry. The country of Yemen is a very important cultural growth place that once developed in the Arabian Peninsula before Islam came. The Arab nation is a nation that has a high sense of art.
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Beckford, Sharon Morgan. "“Finding My Way to Freedom”: Dionne Brand’s A Map to the Door of No Return: Notes to Belonging." TOPIA: Canadian Journal of Cultural Studies 46 (April 1, 2023): 209–23. http://dx.doi.org/10.3138/topia-2022-0061.
Full textAbstract:
This paper explores Dionne Brand‘s A Map to the Door of No Return: Notes to Belonging (2011) as a non-traditional archive, yet idealistically a poetic narrative map, beginning epically at the Door of No Return on the west coast of Africa and spreading out infinitely. I argue the main focus is freedom as marronage mapped out through a set of hyperlinked tension-filled stories across time and space that collectively connect geography and/to history; its method is collecting and recording “conversations” (224), both spoken and observed, about Black diasporic lives and encounters across time and space. In Map Brand’s desire for freedom leads her to interrogate and challenge selected old world maps, charts journeys, and, in narrative and poetry, re/call and re/invent the past and actively re/imagine the present and future of new world liberated Black people as self-created individuals. The result is a modern literary artifact: as memorial to the marooned, with a ruttier for freedom for the marooned. This work forms part of a neo-archive of Black Diasporic texts that collectively perform reparative story-telling. Brand maps and builds a different (non-traditional) repository by recording selected experiences of Black people in the New World Diaspora—connecting paths forged from “a place emptied of beginnings” (6). Map charts the points on a journey to a liberatory future, one based on, as Brand describes it, “a life of conversations about a forgotten list of irretrievable selves” (224)—human dignity. Brand’s Map, then, for inspiration, preserves selected histories that might have otherwise remained unexplored. It makes future retrieval possible, and the possibility of forgetting impossible—and ultimately this is the ageless beauty of this provocative work.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 66, no. 1-2 (January 1, 1992): 101–61. http://dx.doi.org/10.1163/13822373-90002009.
Full textAbstract:
-Selwyn R. Cudjoe, John Thieme, The web of tradition: uses of allusion in V.S. Naipaul's fiction,-A. James Arnold, Josaphat B. Kubayanda, The poet's Africa: Africanness in the poetry of Nicolás Guillèn and Aimé Césaire. Westport CT: Greenwood, 1990. xiv + 176 pp.-Peter Mason, Robin F.A. Fabel, Shipwreck and adventures of Monsieur Pierre Viaud, translated by Robin F.A. Fabel. Pensacola: University of West Florida Press, 1990. viii + 141 pp.-Alma H. Young, Robert B. Potter, Urbanization, planning and development in the Caribbean, London: Mansell Publishing, 1989. vi + 327 pp.-Hymie Rubinstein, Raymond T. Smith, Kinship and class in the West Indies: a genealogical study of Jamaica and Guyana, Cambridge: Cambridge University Press, 1988. xiv + 205 pp.-Shepard Krech III, Richard Price, Alabi's world, Baltimore and London: Johns Hopkins University Press, 1990. xx + 445 pp.-Graham Hodges, Sandra T. Barnes, Africa's Ogun: Old world and new, Bloomington & Indianapolis: Indiana University Press, 1989. xi + 274 pp.-Pamela Wright, Philippe I. Bourgois, Ethnicity at work: divided labor on a Central American banana plantation, Baltimore MD: John Hopkins University Press, 1989. xviii + 311 pp.-Idsa E. Alegría-Ortega, Andrés Serbin, El Caribe zona de paz? geopolítica, integración, y seguridad, Caracas: Editorial Nueva Sociedad, 1989. 188 pp. (Paper n.p.) [Editor's note. This book is also available in English: Caribbean geopolitics: towards security through peace? Boulder CO: Lynne Rienner, 1990.-Gary R. Mormino, C. Neale Ronning, José Martí and the émigré colony in Key West: leadership and state formation, New York; Praeger, 1990. 175 pp.-Gary R. Mormino, Gerald E. Poyo, 'With all, and for the good of all': the emergence of popular nationalism in the Cuban communities of the United States, 1848-1898, Durham NC: Duke University Press, 1989. xvii + 182 pp.-Fernando Picó, Raul Gomez Treto, The church and socialism in Cuba, translated from the Spanish by Phillip Berryman. Maryknoll NY: Orbis, 1988. xii + 151 pp.-Fernando Picó, John M. Kirk, Between God and the party: religion and politics in revolutionary Cuba. Tampa FL: University of South Florida Press, 1989. xxi + 231 pp.-Andrés Serbin, Carmen Gautier Mayoral ,Puerto Rico en la economía política del Caribe, Río Piedras PR; Ediciones Huracán, 1990. 204 pp., Angel I. Rivera Ortiz, Idsa E. Alegría Ortega (eds)-Andrés Serbin, Carmen Gautier Mayoral ,Puerto Rico en las relaciones internacionales del Caribe, Río Piedras PR: Ediciones Huracán, 1990. 195 pp., Angel I. Rivera Ortiz, Idsa E. Alegría Ortega (eds)-Jay R. Mandle, Jorge Heine, A revolution aborted : the lessons of Grenada, Pittsburgh: University of Pittsburgh Press, 1990. x + 351 pp.-Douglas Midgett, Rhoda Reddock, Elma Francois: the NWCSA and the workers' struggle for change in the Caribbean in the 1930's, London: New Beacon Books, 1988. vii + 60 pp.-Douglas Midgett, Susan Craig, Smiles and blood: the ruling class response to the workers' rebellion of 1937 in Trinidad and Tobago, London: New Beacon Books, 1988. vii + 70 pp.-Ken Post, Carlene J. Edie, Democracy by default: dependency and clientelism in Jamaica, Kingston, Jamaica: Ian Randle Publishers, and Boulder CO: Lynne Rienner Publishers, 1991. xiv + 170 pp.-Ken Post, Trevor Munroe, Jamaican politics: a Marxist perspective in transition, Kingston, Jamaica: Heinemann Publishers (Caribbean) and Boulder CO: Lynne Rienner Publishers, 1991. 322 pp.-Wendell Bell, Darrell E. Levi, Michael Manley: the making of a leader, Athens GA: University of Georgia Press, 1990, 349 pp.-Wim Hoogbergen, Mavis C. Campbell, The Maroons of Jamaica, 1655-1796: a history of resistance, collaboration and betrayal, Granby MA Bergin & Garvey, 1988. vi + 296 pp.-Kenneth M. Bilby, Rebekah Michele Mulvaney, Rastafari and reggae: a dictionary and sourcebook, Westport CT: Greenwood, 1990. xvi + 253 pp.-Robert Dirks, Jerome S. Handler ,Searching for a slave cemetery in Barbados, West Indies: a bioarcheological and ethnohistorical investigation, Carbondale IL: Center for archaeological investigations, Southern Illinois University, 1989. xviii + 125 pp., Michael D. Conner, Keith P. Jacobi (eds)-Gert Oostindie, Cornelis Ch. Goslinga, The Dutch in the Caribbean and in Surinam 1791/1942, Assen, Maastricht: Van Gorcum, 1990. xii + 812 pp.-Rosemarijn Hoefte, Alfons Martinus Gerardus Rutten, Apothekers en chirurgijns: gezondheidszorg op de Benedenwindse eilanden van de Nederlandse Antillen in de negentiende eeuw, Assen/Maastricht: Van Gorcum, 1989. xx + 330 pp.-Rene A. Römer, Luc Alofs ,Ken ta Arubiano? sociale integratie en natievorming op Aruba, Leiden: Department of Caribbean studies, Royal Institute of Linguistics and Anthropology, 1990. xi + 232 pp., Leontine Merkies (eds)-Michiel van Kempen, Benny Ooft et al., De nacht op de Courage - Caraïbische vertellingen, Vreeland, the Netherlands: Basispers, 1990.-M. Stevens, F.E.R. Derveld ,Winti-religie: een Afro-Surinaamse godsdienst in Nederland, Amersfoort, the Netherlands: Academische Uitgeverij Amersfoort, 1988. 188 pp., H. Noordegraaf (eds)-Dirk H. van der Elst, H.U.E. Thoden van Velzen ,The great Father and the danger: religious cults, material forces, and collective fantasies in the world of the Surinamese Maroons, Dordrecht, the Netherlands and Providence RI: Foris Publications, 1988. xiv + 451 pp. [Second printing, Leiden: KITLV Press, 1991], W. van Wetering (eds)-Johannes M. Postma, Gert Oostindie, Roosenburg en Mon Bijou: twee Surinaamse plantages, 1720-1870, Dordrecht, Netherlands: Foris Publications, 1989. x + 548 pp.-Elizabeth Ann Schneider, John W. Nunley ,Caribbean festival arts: each and every bit of difference, Seattle/St. Louis: University of Washington Press / Saint Louis Art Museum, 1989. 217 pp., Judith Bettelheim (eds)-Bridget Brereton, Howard S. Pactor, Colonial British Caribbean newspapers: a bibliography and directory, Westport CT: Greenwood, 1990. xiii + 144 pp.-Marian Goslinga, Annotated bibliography of Puerto Rican bibliographies, compiled by Fay Fowlie-Flores. Westport CT: Greenwood Press, 1990. xxvi + 167 pp.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 1-2 (January 1, 1994): 135–205. http://dx.doi.org/10.1163/13822373-90002664.
Full textAbstract:
-Peter Hulme, Simon Gikandi, Writing in limbo: Modernism and Caribbean literature. Ithaca: Cornell University Press, 1992. x + 260 pp.-Charles V. Carnegie, Alistair Hennessy, Intellectuals in the twentieth-century Caribbean (Volume 1 - Spectre of the new class: The Commonwealth Caribbean). London: Macmillan, 1992. xvii 204 pp.-Nigel Rigby, Anne Walmsley, The Caribbean artists movement, 1966-1972: A literary and cultural history. London: New Beacon Books, 1992. xx + 356 pp.-Carl Pedersen, Tyrone Tillery, Claude McKay: A black poet's struggle for identity. Amherst: University of Massachusetts Press, 1992. xii + 235 pp.-Simone Dreyfus, Irving Rouse, The Tainos: Rise and decline of the people who greeted Columbus. New Haven: Yale University Press, 1992. xii + 211 pp.-Louis Allaire, Antonio M. Stevens-Arroyo, Cave of the Jagua: The mythological world of the Taino. Alburquerque: University of New Mexico Press, 1988. xiii + 282 pp.-Irving Rouse, William F. Keegan, The people who discovered Columbus: The prehistory of the Bahamas. Gainesville: University of Florida Press, 1992. xx + 279 pp.-Neil L. Whitehead, Philip P. Boucher, Cannibal encounters: Europeans and Island Caribs, 1492-1763. Baltimore: John Hopkins University Press, 1992. xii + 217 pp.-Peter Kloos, Kaliña, des amérindiens à Paris: Photographies du prince Roland. Présentées par Gérard Collomb. Paris: Créaphis, 1992. 119 pp.-Maureen Warner-Lewis, Alan Gregor Cobley ,The African-Caribbean connection: Historical and cultural perspectives. Bridgetown, Barbados: Department of History, University of the West Indies, Cave Hill, 1990. viii + 171 pp., Alvin Thompson (eds)-H. Hoetink, Jean-Luc Bonniol, La couleur comme maléfice: une illustration créole de la généalogie des 'Blancs' et des 'Noirs'. Paris: Albin Michel, 1992. 304 pp.-Michael Aceto, Richard Price ,Two evenings in Saramaka. Chicago and London: University of Chicago Press, 1991. xvi + 417 pp., Sally Price (eds)-Jorge Pérez Rolón, Vernon W. Boggs, Salsiology: Afro-Cuban music and the evolution of Salsa in New York City. New York: Greenwood, 1992. xvii + 387 pp.-Martin F. Murphy, Sherri Grasmuck ,Between two islands: Dominican international migration. Berkeley: University of California Press, 1991. xviii + 247 pp., Patricia R. Pessar (eds)-Rosario Espinal, Richard S. Hillman ,Distant neighbors in the Caribbean: The Dominican Republic and Jamaica in comparative perspective. New York: Praeger, 1992. xviii + 199 pp., Thomas D'Agostino (eds)-Svend E. Holsoe, Neville A.T. Hall, Slave society in the Danish West Indies: St. Thomas, St. John and St. Croix. Edited by B.W. Higman. Mona, Jamaica: University of the West Indies Press, 1992. xxiv + 287 pp.-Light Townsend Cummins, Francisco Morales Padrón, The journal of Don Francisco Saavedra de Sangronis 1780-1783. Translated by Aileen Moore Topping. Gainesville: University of Florida Press, 1989. xxxvii + 380 pp.-Francisco A. Scarano, Laird W. Bergad, Cuban rural society in the nineteenth century: The social and economic history of monoculture in Matanzas. Princeton: Princeton University Press, 1990. xxi + 425 pp.-Robert L. Paquette, Larry R. Jensen, Children of colonial despotism: Press, politics, and culture in Cuba, 1790-1840. Tampa: University of South Florida Press, 1988. xviii + 211 pp.-Robert L. Paquette, Anton L. Allahar, Class, politics, and sugar in colonial Cuba. Lewiston NY; The Edwin Mellen Press, 1990. xi + 217 pp.-Aline Helg, Josef Opatrny, U.S. Expansionism and Cuban annexationism in the 1850s. Prague: Charles University, 1990. 271 pp.-Rita Giacalone, Humberto García Muñiz ,Bibliografía militar del Caribe. Río Piedras PR: Centro de Investigaciones Históricas, Universidad de Puerto Rico, 1992. 177 pp., Betsaida Vélez Natal (eds)-Carlos E. Santiago, Irma Tirado de Alonso, Trade issues in the Caribbean. Philadelphia: Gordon & Breach, 1992. xv + 231 pp.-Drexel G. Woodson, Frantz Pratt, Haiti: Guide to the periodical literature in English, 1800-1990. Westport CT: Greenwood, 1991. xiv + 313 pp.-Gary Brana-Shute, Livio Sansone, Hangen boven de oceaan: het gewone overleven van Creoolse jongeren in Paramaribo. Amsterdam: Het Spinhuis, 1992. 58 pp.-Ronald Gill, Dolf Huijgers ,Landhuizen van Curacao en Bonaire. Amsterdam: Persimmons Management. 1991. 286 pp., Lucky Ezechiëls (eds)-Alex van Stipriaan, Waldo Heilbron, Colonial transformations and the decomposition of Dutch plantation slavery in Surinam. Amsterdam: Amsterdam centre for Caribbean studies (AWIC), University of Amsterdam, 1992. 133 pp.-Rosemarijn Hoefte, Bea Lalmahomed, Hindostaanse vrouwen: de geschiedenis van zes generaties. Utrecht: Jan van Arkel, 1992. 159 pp.-Aart G. Broek, Peter Hoefnagels ,Antilliaans spreekwoordenboek. Amsterdam: Thomas Rap, 1991. 92 pp., Shon Wé Hoogenbergen (eds)
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Шарма Сушіл Кумар. "Why Desist Hyphenated Identities? Reading Syed Amanuddin's Don't Call Me Indo-Anglian." East European Journal of Psycholinguistics 5, no. 2 (December 28, 2018): 92–107. http://dx.doi.org/10.29038/eejpl.2018.5.2.sha.
Full textAbstract:
The paper analyses Syed Amanuddin’s “Don’t Call Me Indo-Anglian” from the perspective of a cultural materialist. In an effort to understand Amanuddin’s contempt for the term, the matrix of identity, language and cultural ideology has been explored. The politics of the representation of the self and the other that creates a chasm among human beings has also been discussed. The impact of the British colonialism on the language and psyche of people has been taken into account. This is best visible in the seemingly innocent introduction of English in India as medium of instruction which has subsequently brought in a new kind of sensibility and culture unknown hitherto in India. Indians experienced them in the form of snobbery, racism, highbrow and religious bigotry. P C Ray and M K Gandhi resisted the introduction of English as the medium of instruction. However, a new class of Indo-Anglians has emerged after independence which is not different from the Anglo-Indians in their attitude towards India. The question of identity has become important for an Indian irrespective of the spatial or time location of a person.
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