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Relevant bibliographies by topics / Yombe (Congo and Angola)

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Journal articles

Academic literature on the topic 'Yombe (Congo and Angola)'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 February 2023

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Journal articles on the topic "Yombe (Congo and Angola)"

1

Ansari-Pour, Naser, Yves Moñino, Constanza Duque, et al. "Palenque de San Basilio in Colombia: genetic data support an oral history of a paternal ancestry in Congo." Proceedings of the Royal Society B: Biological Sciences 283, no. 1827 (2016): 20152980. http://dx.doi.org/10.1098/rspb.2015.2980.

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The Palenque, a black community in rural Colombia, have an oral history of fugitive African slaves founding a free village near Cartagena in the seventeenth century. Recently, linguists have identified some 200 words in regular use that originate in a Kikongo language, with Yombe, mainly spoken in the Congo region, being the most likely source. The non-recombining portion of the Y chromosome (NRY) and mitochondrial DNA were analysed to establish whether there was greater similarity between present-day members of the Palenque and Yombe than between the Palenque and 42 other African groups (for

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2

Rodrigues, José Marcos Brito. "NOS CAMINHOS DA TRADIÇÃO CONGO/ANGOLA." PARALELLUS Revista de Estudos de Religião - UNICAP 12, no. 29 (2021): 337. http://dx.doi.org/10.25247/paralellus.2021.v12n29.p337-343.

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Resenha do livro de NUNES, Erivaldo Sales. Bate Folha: trajetória e memória do Candomblé de Bernardino. Salvador: Instituto Federal de Educação, Ciência e Tecnologia da Bahia, 2020. 328 p. ISBN 978-856756245-2.

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3

Mabundu, Fidèle. "Réflexions sur les religions traditionnelles africaines." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307 22, no. 84 (2014): 51. http://dx.doi.org/10.19176/rct.v22i84.21640.

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L’Afrique renferme une mosaïque de peuples avec différentes spécificités linguistiques, culturelles et religieuses. Mais dans cette article on se limite a l’aire dite bantu, et à l’intérieur de laquelle on prend l’experience religieuse de cinq groupes ethniques représentatifs de cette grande famille: les Bakongo (République Démocratique du Congo, République du Congo, Angola), les Bashi (RD Congo), les Banyarwanda (République du Rwanda, RD Congo), les Baluba du Kasaï (RD Congo) et les Mongo (RD Congo).

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4

Maxwell, David. "FREED SLAVES, MISSIONARIES, AND RESPECTABILITY: THE EXPANSION OF THE CHRISTIAN FRONTIER FROM ANGOLA TO BELGIAN CONGO." Journal of African History 54, no. 1 (2013): 79–102. http://dx.doi.org/10.1017/s0021853713000030.

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AbstractThis article extends the history of freed slaves from the well-studied areas of West Africa to the frontier between Angola and Belgian Congo. Originally enslaved by Ovimbundu traders in what became south-eastern Belgian Congo, these enslaved people became Christians through contact with Euro-American missions while labouring in Angola. Following the abolition of slavery in the Portuguese Empire in the 1910s, they returned to their home areas as Christian evangelists. In Belgian Congo, they helped to spread Christianity but clashed with missionaries over authority and respectability. So

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5

Caldas, Rafael Andrade. "Os desdobramentos dos conflitos na Angola: os Bakongos e seu estigma de estrangeiro." Revista de Iniciação Científica da FFC - (Cessada) 19, no. 2 (2020): 3–12. http://dx.doi.org/10.36311/1415-8612.2019.v19n2.p3-12.

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Os bakongos são o terceiro maior grupo étnico que forma a República da Angola. Origina-se, no geral, do norte. Presente também na República do Congo e na República Democrática do Congo. De uma concepção de território que não obedecia aos limites coloniais, que fora submetida à região. Chamado de etnia de fronteira, por sua localização geográfica de origem, e seu histórico de migrações. Exila-se no antigo Zaire, a atual República Democrática do Congo, fugindo do conflito anticolonial iniciado em 1961, retornando a Angola, para Luanda, a partir de sua independência, em 1975. Em Luanda, não serão

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6

Hersak, Dunja. "There are Many Kongo Worlds: Particularities of Magico-Religious Beliefs Among the Vili and Yombe of Congo-Brazzaville." Africa 71, no. 4 (2001): 614–40. http://dx.doi.org/10.3366/afr.2001.71.4.614.

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ABSTRACTThe article analyses the distinctiveness of magico-religious practices in the north-western sector of the vast Kongo cultural complex, namely among the peoples who refer to themselves as Vili and Yombe. On the basis of fieldwork and a critical examination of the sources, the article points out that such widely distributed terms of proto-Bantu origin as nkisi cannot be covered by a single or even a multi-stranded definition; the variants, ranging from spirit to object, express local and time-specific beliefs. An approach that seeks a single Kongo universe is an ethnographic, historical

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7

Ahmed, Qanta A., and Ziad A. Memish. "Yellow fever from Angola and Congo: a storm gathers." Tropical Doctor 47, no. 2 (2017): 92–96. http://dx.doi.org/10.1177/0049475517699726.

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In common with Zika, Chikungunya and Dengue, Yellow Fever (YF) is an arthropod-borne flavivirus. It is transmitted between humans and from monkeys by mosquitoes of the Aedes aegypti (its principal vector), haemogogus and albopictus varieties. Three cycles of transmission may occur: urban; sylvatic; and intermediate. Recently, sub-Saharan Africa has seen the resurgence of this neglected disease. The current YF outbreak in Angola began in December 2015 in the capital Luanda and by October 2016 there had been > 4300 suspected cases, with 376 deaths (case fatality rate = 8.8%). A total of 884 w

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8

Ferré, Bruno, and Bruno Granier. "Albian roveacrinids from the southern Congo Basin off Angola." Journal of South American Earth Sciences 14, no. 2 (2001): 219–35. http://dx.doi.org/10.1016/s0895-9811(01)00023-2.

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9

Ferreira, Roquinaldo, and Lucilene Reginaldo. "Vida e morte de um príncipe do Congo." Afro-Ásia, no. 65 (June 19, 2022): 246–80. http://dx.doi.org/10.9771/aa.v0i65.45014.

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O artigo toma como fio condutor a trajetória do príncipe Nicolau de Água Rosada para analisar a conjuntura do tráfico de escravos em Angola e Congo. Em 1845, ele foi como emissário para Lisboa depois de um tratado antitráfico firmado entre Portugal e seu pai, o rei Henrique II. Permaneceu cerca de dois anos em Portugal, e no seu retorno a Angola tornou-se funcionário da administração colonial. Água Rosada alcançou notoriedade ao se manifestar publicamente contra um tratado de vassalagem assinado pelo rei Pedro V em 1859. Paradoxalmente, foi acusado de ser aliado dos portugueses, sendo assassin

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10

Nunes, Erivaldo Sales, and Milton Araújo Moura. "Representações Sociais Dos Caboclos Em Terreiros De Candomblé Congo-Angola." Revista FSA 12, no. 1 (2015): 37–44. http://dx.doi.org/10.12819/2015.12.1.3.

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