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Littérature scientifique sur le sujet « Kalanga (African people) – Ethnic identity »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 3 février 2022

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Articles de revues sur le sujet "Kalanga (African people) – Ethnic identity"

Bhebhe, Sindiso, and Anele Chirume. "THE ROLE OF ARCHIVES IN THE DOCUMENTATION OF ORAL TRADITIONS, A CASE OF THE SAN PEOPLE IN TSHOLOTSHO AND PLUMTREE." Oral History Journal of South Africa 2, no. 1 (2016): 56–69. http://dx.doi.org/10.25159/2309-5792/1583.

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The Tshwao or San people, formally known as Bushmen, are believed to have been the first people to settle in what is known as Zimbabwe today. The migration of the agriculturalist ethnic groups, especially the Ndebele and Kalanga kingdoms, into their territory has affected their social way of life. It has led to forced assimilation, marginalization and dispossession of their land, including their rock paintings and denial of land rights. This has meant that they have lost most of their cultural values and identity, most notably their language, land and religion. There is therefore an urgent nee

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Beckerleg, Susan. "African Bedouin in Palestine." African and Asian Studies 6, no. 3 (2007): 289–303. http://dx.doi.org/10.1163/156920907x212240.

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AbstractThe changing ethnic identity and origins of people of Bedouin and African origin living in southern Israel and the Gaza Strip are explored in this paper. For thousands of years, and into the twentieth century, slaves were captured in Africa and transported to Arabia. Negev Bedouin in Palestine owned slaves, many of whom were of African origin. When Israel was created in 1948 some of these people of African origin became refugees in Gaza, while others remained in the Negev and became Israeli citizens. With ethnic identity a key factor in claims and counter claims to land in Palestine/Is

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Sutherland, Marcia Elizabeth. "Toward a Caribbean Psychology." Journal of Black Studies 42, no. 8 (2011): 1175–94. http://dx.doi.org/10.1177/0021934711410547.

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Although the Americas and Caribbean region are purported to comprise different ethnic groups, this article’s focus is on people of African descent, who represent the largest ethnic group in many countries. The emphasis on people of African descent is related to their family structure, ethnic identity, cultural, psychohistorical, and contemporary psychosocial realities. This article discusses the limitations of Western psychology for theory, research, and applied work on people of African descent in the Americas and Caribbean region. In view of the adaptations that some people of African descen

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Lekgoathi, Sekibakiba Peter. "‘Sikhuluma Isikhethu’ : Ndebele Radio, Ethnicity and Cultural Identity in South Africa, 1983-1994." Oral History Journal of South Africa 2, no. 2 (2015): 21–35. http://dx.doi.org/10.25159/2309-5792/5.

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The South African Broadcasting Corporation (SABC) established nine African language radio stations ostensibly to cater for the diverse linguistic and cultural needs of the African communities in the country. In reality, however, these stations acted as a government mouthpiece and means through which a monopoly over the airwaves was asserted. Through these stations the government promoted ethnic compartmentalisation and popularised the ethnic ‘homelands’ created from the early 1960s to the early 1980s. One of these stations was Radio Ndebele, established in 1983, with a clear mandate to reinfor

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Martinez-Ebers, Valerie, Brian Robert Calfano, and Regina Branton. "Bringing People Together: Improving Intergroup Relations via Group Identity Cues." Urban Affairs Review 57, no. 1 (2019): 104–27. http://dx.doi.org/10.1177/1078087419853390.

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Many U.S. cities pursue a “human relations” strategy in response to racial and ethnic group conflict. Reflective of Common Ingroup Identity theory, human relations practitioners emphasize a superordinate community identity among residents from different groups for the purpose of “bringing people together” in an effort to improve intergroup relations. Practitioners also encourage intergroup contact to promote positive change in attitudes. Herein, we test the influence of group identity cues and intergroup contact as predictors of perceived intergroup commonality. The findings suggest emphasizin

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Green, Elliott. "Ethnicity, National Identity and the State: Evidence from Sub-Saharan Africa." British Journal of Political Science 50, no. 2 (2018): 757–79. http://dx.doi.org/10.1017/s0007123417000783.

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The process by which people transfer their allegiance from ethnic to national identities is highly topical yet somewhat opaque. This article argues that one of the key determinants of national identification is membership in a ‘core’ ethnic group, or Staatsvolk, and whether or not that group is in power. It uses the example of Uganda as well as Afrobarometer data to show that, when the core ethnic group is in power (as measured by the ethnic identity of the president), members of this group identify more with the nation, but when this group is out of power members identify more with their ethn

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VENKATACHALAM, MEERA. "BETWEEN THE DEVIL AND THE CROSS: RELIGION, SLAVERY, AND THE MAKING OF THE ANLO-EWE." Journal of African History 53, no. 1 (2012): 45–64. http://dx.doi.org/10.1017/s0021853712000059.

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ABSTRACTThe idea that mission Christianity played a pivotal role in the creation of modern African ethnic identities has become paradigmatic. Yet, the actual cultural and social processes that facilitated the widespread reception of specific ethnic identities have been under-researched. Suggesting that historians have overemphasised the role of Christian schooling and theology in ethnic identity formation, this article examines how the Anlo people of south-eastern Ghana came, over the twentieth century, to recognise themselves as part of the larger Ewe ethnic group. Although Christian missiona

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Ojo, Olatunji. "Beyond Diversity: Women, Scarification, and Yoruba Identity." History in Africa 35 (January 2008): 347–74. http://dx.doi.org/10.1353/hia.0.0015.

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On 18 March 1898 Okolu, an Ijesa man, accused Otunba of Italemo ward, Ondo of seizing and enslaving his sister Osun and his niece. Both mother and daughter, enslaved by the Ikale in 1894, had fled from their master in 1895, but as they headed toward Ilesa, the accused seized them. Osun claimed the accused forced her to become his wife, “hoe a farm,” and marked her daughter's face with one deep, bold line on each cheek. Otunba denied the slavery charge, claiming he only “rescued [Osun] from Soba who was taking her away [and] took her for wife.” Itoyimaki, a defense witness, supported the claim

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Hathaway, Yulia. "“They Made us into a Race. We Made Ourselves into a People”: A Corpus Study of Contemporary Black American Group Identity in the Non-Fictional Writings of Ta-Nehisi Coates." Corpus Pragmatics 5, no. 3 (2021): 313–34. http://dx.doi.org/10.1007/s41701-021-00101-8.

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AbstractThis article examines representations of contemporary Black American identity in the non-fictional writings of Ta-Nehisi Coates. The dataset is a self-compiled specialized corpus of Coates’s non-fictional writings from 1996 until 2018 (350 texts; 468,899 words). The study utilizes an interdisciplinary approach combining corpus linguistics and corpus pragmatics. Frequencies of five identity-related terms in the corpus (African(–)Americans, blacks, black people, black America/Americans and black community/communities) are compared diachronically; then the pragmatic prosody of the terms i

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Mohammad, Abdulkader Saleh. "The Resurgence of Religious and Ethnic Identities among Eritrean Refugees: A Response to the Government’s Nationalist Ideology." Africa Spectrum 56, no. 1 (2021): 39–58. http://dx.doi.org/10.1177/0002039720963287.

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This article explores processes of identity formation in Eritrean diaspora communities that have reverted to subnational patterns of identification grounded in the historical-political crises of their homeland. Refugees from Eritrea’s open-ended national service have ambivalent feelings towards their national identity: on the surface, they stress the cohesiveness of the Eritrean people, but in their daily lives they embrace ethnic or religious communities. I elaborate the dilemmas of identity formation in the transnational space between religious and ethnic affiliations and Eritrean nationalis

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Thèses sur le sujet "Kalanga (African people) – Ethnic identity"

Thothe, Oesi. "Investigating the role of media in the identity construction of ethnic minority language speakers in Botswana : an exploratory study of the Bakalanga." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017788.

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This dissertation investigates the role of media in the identity construction of minority language speakers in Botswana, with a focus on the Bakalanga. The study is informed by debates around the degree to which the media can be seen to play a central role in the way the Bakalanga define their own identity. As part of this, it considers how such individuals understand their own sense of identity to be located within processes of nation-building, and in particular in relation to the construction of a national identity. It focuses, more particularly, on the extent to which the absence of particu

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Aapengnuo, Clement M. "Threat narratives, group identity and violence a study of the Dagomba, Nanumba and Konkomba of northern Ghana /." Fairfax, VA : George Mason University, 2008. http://hdl.handle.net/1920/3232.

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Thesis (M.S.)--George Mason University, 2008.<br>Vita: p. 77. Thesis director: Karina Korostelina. Submitted in partial fulfillment of the requirements for the degree of Master of Science in Conflict Analysis and Resolution. Title from PDF t.p. (viewed Aug. 27, 2008). Includes bibliographical references (p. 72-76). Also issued in print.

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Ohlin, Paul. "The masters of the forest the ethnic identity of the Aka Pygmies and its significance to the Aka Church /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Marguerite, Dodd Nicole. "Core self-evaluations, racial evaluation and learning amongst Zulu students at the university of Zululand." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1008398.

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Core Self-Evaluations [CSE] are a person’s estimation of his/her own worth and ability (Judge & Scott 2009). This in turn, is related to Racial Evaluation which is a person’s internal evaluation of his/her racial identity (Diller, 2010). The Employment Equity Act (55 of 1998) makes provision for the employment of equity candidates who can acquire skills in a reasonable amount of time. This requires individuals to be able to learn and then achieve in outcomes-based assessment. Core Self-Evaluations and Racial Evaluation can have an impact on how individuals perceive themselves, and how they per

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Anderson, Tiffany Miranda. "Power to the People: Self-determined Identity in Black Pride and Chicano Movement Literature." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343826432.

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Douglas, Stuart Sholto. "Attractions and artillerymen, curiosities and commandos : an ethnographic study of elites and the politics of cultural distinction." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/23104.

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Gausset, Quentin. "Les avatars de l'identité chez les Wawa et les Kwanja du Cameroun." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212271.

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Connor, Teresa Kathleen. "Opportunity and constraint : historicity, hybridity and notions of cultural identity among farm workers in the Sundays River Valley." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1008367.

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This thesis focuses on relationships of opportunity and constraint among farm workers in the Sundays River Valley (SRV), Eastern Cape Province. Relationships of 'constraint' include those experiences of displacement and forced removal and war, including forced removals by the apartheid state in 1960 and 1970. Relationships of 'opportunity' include the ways in which residents in the SRV have contested their experiences of upheaval and domination, and the formation of a regional sense of place and belonging/ investigate how farm workers actually draw elements of locality and identity from their

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Muthien, Bernedette. "The KhoeSan & Partnership: Beyond Patriarchy & Violence." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1879.

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Thesis (MA (Political Science))--University of Stellenbosch, 2008.<br>This thesis contributes to existing literature on violent and peaceful societies generally, and more specifically contributes to debates on gender egalitarian societies within the fields of Peace, Gender and Indigenous Studies, by focusing on the KhoeSan, and KhoeSan women especially. This research project focused on two critically intersectional components: (1) reconstructing knowledge in general and reclaiming indigenous knowledge, from an African feminist perspective; and (2) analysing and reclaiming peaceful societies a

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Lo, Sardo Sébastien. "S'identifier, se matérialiser et se penser Hausa: anthropologie des dynamiques urbaines et islamiques au Niger." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210119.

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Cette thèse traite d’une série de dynamiques identitaires qui marquent le pays Hausa nigérien contemporain. Elle est fondée sur trois missions d’enquêtes ethnographiques, conduites au Niger entre janvier 2006 et décembre 2008. La prise en compte de l’extrême mobilité des populations au Niger a également conduit à effectuer un travail de terrain auprès de la communauté nigérienne implantée en Belgique. <p>Notre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « h

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Livres sur le sujet "Kalanga (African people) – Ethnic identity"

Msindo, Enocent. Ethnicity in Zimbabwe: Transformations in Kalanga and Ndebele societies, 1860-1990. University of Rochester Press, 2012.

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Mazrui, Alamin M. The Swahili: Idiom and identity of an African people. Africa World Press, 1994.

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Umoh, Dominic S. A philosopher looks at the Annang personality: Its characterizing traits, development and features. SNAAP Press (Nig.), 2009.

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People of faith: Slavery and African Catholics in eighteenth-century Rio de Janeiro. Duke University Press, 2011.

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Jibāl al-Nūbah: Ithnīyāt wa-turāth. ʻAbd al-ʻAzīz Khālid, 2002.

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Playing different games: The paradox of Anywaa and Nuer identification strategies in the Gambella region, Ethiopia. Berghahn Books, 2011.

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Reasonable radicals and citizenship in Botswana: The public anthropology of Kalanga elites. Indiana University Press, 2004.

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Ovesen, Jan. Ethnic identification in the Voltaic region: Problems of the perception of "tribe" and "tribal society". African Studies Programme, Dept. of Cultural Anthropology, University of Uppsala, 1987.

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Brambilla, Chiara. Ripensare le frontiere in Africa: Il caso Angola/Namibia e l'identità kwanyama. L'Harmattan Italia, 2009.

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Gona, G. M. A history of the Trans-sabaki Giryama of Kenya's coastal hinterland, 1850-1945: (a Ph. D. proposal). University of Nairobi, Dept. of History, 1996.

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Chapitres de livres sur le sujet "Kalanga (African people) – Ethnic identity"

Dube, Thembani. "Politics of Belonging." In African Studies. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch018.

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The Kalanga occupy the south-western parts of Zimbabwe, their larger concentration is in modern-day Bulilimamangwe district although some clusters of Kalanga people are distributed throughout Kezi, Gwanda and Tsholotsho districts, among other areas, west of Zimbabwe. The chapter acknowledges that Kalanga identities in pre-colonial Zimbabwean society were multiple, however, it mainly focusses on Kalanga religion (the Mwali/Ngwali Cult) and Kalanga language and demonstrates how these pre-colonial Kalanga forms of identities were later politicised and (re) interpreted and manipulated by colonialists, missionaries and Africans in an endeavour to construct Kalanga ethnic identity. The main purpose of the chapter is to present and reflect on selected Kalanga precolonial forms of identities and show how these were used to (re) construct the Kalanga ethnic identity in colonial Zimbabwe. The chapter further argues that identities are not fixed primordial phenomenon but are constructed and reconstructed over the longee durree using precolonial forms of identities such as language and religion.

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Dube, Thembani. "Politics of Belonging." In Handbook of Research on Social, Cultural, and Educational Considerations of Indigenous Knowledge in Developing Countries. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0838-0.ch021.

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Saveau, Patrick. "Breaking the chains of ethnic identity: Faïza Guène, Saphia Azzeddine, and Nadia Bouzid, or the birth of a new Maghrebi-French women’s literature." In Reimagining North African immigration. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719099489.003.0003.

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This chapter demonstrates how the media representation of immigration in France is at odds with the recent production of literary works by French authors of Maghrebi origins. Referring to novels by Faïza Guène (Les gens du Balto), Saphia Azzeddine (La Mecque-Phuket), and Nadia Bouzid (Quand Beretta est morte), it shows how the concerns of the “first” and “second” generation of immigrants are a thing of the past, as these writers choose to deconstruct the usual discourse about Maghrebi-French people, inscribe their narrative in different literary traditions, and assert their place in Literature.

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Watson, Marcus Alan. "“The Little Stairway under the Bell”." In Archaeology of Identity and Dissonance. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056197.003.0006.

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The Lott House in Brooklyn, one of the few remaining Dutch colonial farmhouses in New York City, was a place of multiple and transforming identities in encounters between persons of Dutch, English, and African descent. At one time the family was among the largest slaveholders in Brooklyn, yet they may have become abolitionists and used their house as part of the Underground Railroad. This chapter looks at the Lott family in the first half of the nineteenth century and how they fashioned and adapted their identities within the changing environment of antebellum America, particularly in relation to the people of African descent whom they owned, employed, or otherwise encountered. Making use of the built environment and archival evidence, the author argues that identity formation for the Lotts was a troubled endeavor, made difficult by the contradictory and sometimes clashing facets of their ethnic, religious, and social identities.

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O'Brien, John. "“Cool Piety”." In Keeping It Halal. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197111.003.0002.

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This chapter discusses how participation in hip hop culture could lead to recognition from non-Muslim peers. “Hip hopper” was for the Legendz a widely recognized and desirable identity that could momentarily precede and eclipse that of “religious Muslim” in an interaction with non-Muslim peers. In making meaningful social connections with other urban youth based on a shared engagement with hip hop culture, the Legendz were following a pattern observed by sociologists among other second-generation immigrants whose participation in hip hop music and style allowed them to gain acceptance and make social inroads among young people from outside their immediate ethnic community. In addition to employing hip hop as a way to gain acceptance and make connections with a broader urban American community of non-Muslims, the Legendz also actively adapted the genre's music and culture in creative ways to develop their own in-group Muslim American identity and style. The resulting identity performance—referred to as cool piety—tapped into broader African American urban cool while still exhibiting a close association with local standards of Islamic behavior to produce a nuanced and multifaceted presentation of Muslim American self.

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Ramsaran, Dave, and Linden F. Lewis. "Theoretical and Historical Sketches of Guyana and Trinidad." In Caribbean Masala. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818041.003.0002.

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This chapter presents theoretical and historical sketches of Guyana and Trinidad. Both countries share a similar colonial history and ethnic makeup, with people of Indian descent representing 39.3 percent of the total population in Guyana and 35 percent in Trinidad. The focus on Trinidad and Guyana, then, stems from the social and political significance of the Indian communities in these countries. The problematic coexistence of the dominant African creole culture and Indian culture in the Caribbean is central to explaining the location of Indo-Caribbean populations within their particular socioeconomic, political, and gendered spaces. In addressing the notion of “Indian identity,” both Indo-Trinidadians and Indo-Guyanese ask whether their respective identities reflect the “purity” of their Indian ancestry. In both spaces, the Indian community must determine the extent to which they want to associate their “Indianness” with India, or with the nation-state in which they were born.

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Wynne-Jones, Stephanie. "Objects in the Swahili World." In A Material Culture. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780198759317.003.0007.

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The stone towns of the Swahili coast define and embody both contemporary Swahili society and the ways that the archaeology of that region is known. The series of large-scale projects that have explored their architecture and changing material culture provide the means through which the past is conceived, even though these stone towns were themselves a particular material expression of a broader eastern African society, linked through networks of trade and interaction from earliest times. Urban centres provided the setting for the practices and lifestyles that came to be construed as Swahili, and twenty-first-century stone towns such as Lamu, Mombasa, and Zanzibar are still the quintessential expression of coastal culture. Stone-town excavations therefore structure our understandings of ancient Swahili materiality, and explorations of the wider society use these urban trajectories and developmental sequences as their reference point for exploration of the broader context. The objects of the Swahili world, reviewed in this chapter, are therefore presented through the archaeology of some of the more prominent stone-town excavations that together have defined our understandings. Rather than offering a comprehensive review of the archaeology of the coast (for which see Horton and Middleton 2000; Kusimba 1999b), this chapter discusses the material settings of the town. After a brief consideration of these key excavations, discussion focuses on themes in the study of Swahili materiality, and the ways that this has been conceptualized. Objects are implicated in understandings of identity from two angles, first as a reflection of some kind of ethnic identity, and second as part of the practices of daily life and the ways that people have constructed the urban social world. These discussions introduce more sites into consideration, and attempt to position them with relation to material understandings. The Swahili world presents itself as a ‘material culture’, in which objects are and were crucial to the performance of social roles and the construction of the urban environment. The evidence suggests that the Swahili themselves have long manipulated the material world to create a certain form of urban life, which defines and also creates certain types of person and activity.

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