African culture

Language has several facets of definitions, among which we postulate that of Vendryes (1923:9) who defines language as `` a system of signs [...]. By sign is meant any symbol capable of serving as means of communication among men. Language occurs whenever two individuals, having attributed by convention a certain meaning to a given act, perform this act with a view to communicating among themselves”. This paper attempts to study the language of wax fabrics, which, loaded with day- to- day experiences, transmit messages through the different names given to them to reflect the social realities of Ivorians. To achieve this objective, it should be noted that the conception of language as a sign system is not only linked to linguistics, it also calls for a semiotic approach which is the general study of verbal and non-verbal sign systems.  Describing and understanding how these systems work will be part of our concern. We will then use the sociolinguistic approach of Labov (1976) to evaluate the various expressions of the wax fabric, its powers in its different uses and its different functions in the Ivoirian society.

Language has several facets of definitions, among which we postulate that of Vendryes (1923:9) who defines language as `` a system of signs [...]. By sign is meant any symbol capable of serving as means of communication among men. Language occurs whenever two individuals, having attributed by convention a certain meaning to a given act, perform this act with a view to communicating among themselves”. This paper attempts to study the language of wax fabrics, which, loaded with day- to- day experiences, transmit messages through the different names given to them to reflect the social realities of Ivorians. To achieve this objective, it should be noted that the conception of language as a sign system is not only linked to linguistics, it also calls for a semiotic approach which is the general study of verbal and non-verbal sign systems.  Describing and understanding how these systems work will be part of our concern. We will then use the sociolinguistic approach of Labov (1976) to evaluate the various expressions of the wax fabric, its powers in its different uses and its different functions in the Ivoirian society.

Some people say that the concept of human rights is alien to Africa. Is this true? Are human rights alien to Africans?

At the centre of the human rights discourse is the human being. This therefore means that in human rights, it is the dignity of the human being that is at stake.

Are Africans not human beings? Do they not have entitlements as human beings? Do Africans not have dignity?

While human rights standards are the same and universal, there can be variations and differences in the application of these standards, between African communities and societies and nonAfrican ones.

The right to nutrition is not alien to African tradition and culture. Generally African tradition and culture is rich in  ethics, norms, values and standards of behaviour which can appropriately be used to promote, protect and defend the right to nutrition.

There is need for an African approach to promoting the right to nutrition. There is need to come up with an African blue-print of using African traditions and culture to promote, protect and defend the right to nutrition.

Generally, there have been many researches and analyses done to identify African traditional and cultural beliefs and practices that are a hindrance to the promotion or practice of human rights. Fewer studies, if any, have been undertaken to bring out African traditional and cultural ethics, norms, values and standards of behavior that are appropriate to promoting, protecting and defending human rights in Africa. In this regard there is need to carry out a study to identify African traditional and cultural beliefs and practices that can be integrated in various programmes to promote, protect and defend the right to nutrition.

The declaration by the Republican Vice-President, in Parliament last week, that eating was not a right, was very sad and unfortunate. I quote: "Vice-President Nevers Mumba yesterday told Parliament that eating was not a right but people have been eating. … 'We are committed. Eating is not a right but people are given food and are eating,' Vice-President Mumba said" (The Post, 14 July 2004).

Abjection, a term developed by French philosopher Julia Kristeva, refers to being excluded or cast out from something considered sacred or pure. It's associated with feelings of disgust, shame, and humiliation. Buchi Emecheta's novel The Bride Price 1976 delves into the female identity and shows how the woman is being changed into abject because of the oppression and subjugation. Bride price, also known as dowry, is the practice of transferring wealth from the groom's family to the bride's family upon marriage. It can be seen as a symbolic exchange, potentially representing the value placed on the bride. The bride price could be seen as a way of marking the bride as an object of exchange, potentially reducing her economic value and causing a sense of abjection. Studying The Bride Price is significant for several reasons: It helps us understand the cultural context and historical origins. It aims to examine the ways in which gender relations are constructed and maintained through cultural practices. The paper investigates Abject as a concept developed by Julia Kristeva in The Powers of Horror 1982, which refers to a feeling of disgust or horror. The Abject disrupts our established categories and systems of meaning. Emecheta bride's use of price might evoke feelings of disgust and threaten our sense of self and social order. This paper also attempts to analyze the experience of the female characters and shows how mortality and decay are an abject which threatens human boundaries and disturbs the identity.

The corpus of African literature has witnessed the pursuit by writers to project the motif of the supernatural and its connection with mankind, and the results of these attempts are mostly dependent on the relics of culture conjured in the memory of the writer. In this regard, this paper investigates the various manifestations of the supernatural in Chigozie Obioma's An Orchestra of Minorities within the Igbo cosmology using the theoretical template of Raymond William's cultural materialism. The paper engages such elements of the supernatural as reincarnation, dual identity, evil spirits, and ancestors, and also highlights how words are aesthetically used in the novel to further amplify the discourse on the supernatural among the Igbos. It reveals that even if humans were to live in constant denial of the supernatural, the inseparable connection between them and what theydo not know remains unscathed. Through the Igbo cultural lens, Obioma successfully weaves the fabric of the supernatural through his representation of the inseparable bond between man, his chi, and the Creator.

Questions from Dominika Bstista for Mr. Francis Kéré
This text explores the architectural considerations of Francis Kéré in response to the climatic challenges faced by Burkina Faso in the Sahel region. It addresses the integration of local labor and construction methods, particularly focusing on the heritage of the Fulani tribes, including their traditional grass mat houses. The dialogue also examines how the nomadic lifestyles of various Saharian ethnic groups can inspire innovative architectural solutions that move beyond static design.

This chapter critically examines Shona people’s conception of sexual performance and participation, as expressed through Shona poetry on sexual expression. Shona culture creates space for men and women to express sexual licence through artistic renditions known as Zvirevereve (fervent sexual utterances recited by men) and Madanha (ardent sexual appreciation recited by women). Against this background, the chapter advances the contention that the mutual theatrical recitations by the
man and the woman typify Shona people’s conception and construction of Dariro.This is what Muwati (2018) refers to as the private Dariro. These recitations are made before, during and after the sexual act. They privilege performance and participation in a manner that transcends narrow gendering and stultifying stereotypes that present women as passive recipients of ‘sex’. The shared performance of the recitations establishes both genders as subjects who complement each other. There is in fact a balanced and collective engagement by both sexes consistent with the dynamics of Dariro. This discursive invocation emerges against the realisation that the Shona contemporary sexual performance zone has been contaminated by foreign models of sexualities that are broadcast
on media programmes such as erotic television programmes, tabloids and pornographic videos among others. In such ribald constructions, the woman is more often cast as a wallpaper and a mere recipient or a spectator to the masochistic drama.

This paper investigates the effects of cremation on African traditional celebrations of the living dead in Kenya. The study examines bereavement and mourning practices in communities, with a particular focus on traditional modes of mourning, grieving, and remembering the living dead. According to the study, African traditions, the spread of Christianity, the influence of the Hindu culture, and Islamic beliefs all conflict with the changing culture that is slowly embracing cremation. The methodology for this study involved secondary data. The conclusion drawn from the study is that even as the scarcity of land pushes societies to consider the option of cremation, cultural and religious perceptions have painted the practice unethical and term it “un-African.” In Kenya, the majority of the population still opts to bury their dead in their ancestral homes in order to perform ritual and religious burial rites.

Humans live, feel, think and act in and with the time flow. Their activities are marked by their awareness of the immediate presence of time as an experiential and perceptible reality. Though time may defy attempts to be distilled into a neat verbal definition, it continues to bear powerfully on human emotions, pushing the individual not only into moments of pride and regret. It confronts humans with moments of certainty and uncertainty, courage and fear for a future that often terminates in awful confrontation with death. The experiences and observations of the puzzle of being-today and not-being-tomorrow evoke various divergent responses and interpretations of existence and time. Consequently, culture-divides are created, which mistakenly fashions particular experiences exclusively as a prerogative of particular traditions and cultures hence the conception of a two-basic-time-metaphor - 'time-arrow' and 'time-cycle'. But it is the interpretations and explanations of scholarship that create the divide, and not the lived reality. Cultures and traditions may relatively differ. It is not radical, but a matter of emphasis.'

In the 19th century, missionaries from England brought Methodism to Southern Africa. Like all other missionaries who brought Christianity to Africa, they brought not only the Gospel, but also their culture and language. This article seeks to acknowledge the strides made by the Methodist Church of Southern Africa (MCSA) regarding implanting Methodism in African soil. Thus, the article further explores the tension that persists in the MCSA between Christianity and African Traditional Religion (ATR). It argues that this tension opens opportunities for the MCSA to explore. The article uses secondary or desk research as a methodology to investigate this topic. The research showed that there is a tension that exists between Christianity and ATR, which affords the MCSA an opportunity to explore what it means to be African and Methodist in the MCSA; to dissect the causes of this tension; and to interrogate these causes for what it means for the MCSA. The article concludes that the tension under study has resulted from the MCSA taking its time to put its resolutions in black and white in the form of liturgy, policy, or guidelines. Thus, a recommendation is made for more dialogue and openness concerning areas where the MCSA could venture towards achieving its vision of "A Christ Healed Africa for the Healing of Nations". Finally, the article argues that in order to heal Africa, the book of order and the Gospel preached in the MCSA should speak and make sense to Methodists of African descent.

FGM is an International Human Rights issue which several attempts have been made to resolve over the years. However, it remains a serious problem around the world. FGM is a breach against several human rights, which is an indication of the need to create more laws which focus on this issue. It is challenging to ascertain the exact figures, however according to the World banks report, around the 28 countries in Africa still practicing FGM, nearly 55 million girls who are under the age of 15, have experienced or are at risk of experiencing FGM . The statistics show that almost all of the African countries still practicing this act have legislation which in a way, enables the practice of this act. The law is failing to protect young girls and older women from this harmful practice. The major problem with this practice is that almost every government openly condemns it but have not taken reasonable steps to adopt International Human Rights Laws that exist; hence they are not enforced, and there is barely any prosecution of perpetrators of the law prohibiting FGM. The international legislation addresses issues that are elements of this act; however, there are not enough laws focused on FGM. This report suggests the creation of new legislation by the international bodies concerned, which will focus on the prohibition of FGM.

Insertion de la séquence dans une progression : Après un cours en tronc commun portant sur l'aménagement des territoires à différentes échelles et dans différents contextes socio-économiques, les étudiants de Licence qui se destinent à la recherche peuvent choisir des options plus spécialisées qui se déroulent sous la forme de TD. Celui proposé ci-dessous s'insère dans une ré=exion sur le choix des lieux pour le développement. Le TD intervient à la suite d'une mise au point sur les concepts de Lieu et de Développement. A partir d'un projet de développement programmé, découvrir les conceptions du développement sous-jacentes, les raisons du choix de ces lieux dans un territoire national et en>n approfondir une analyse de la ville. Les buts de cette étude sont les suivants : 1. Méthodologique : analyse d'un projet de développement 1. Etude diachronique de la position d'une ville Document 2

Ikpe clan is a sub-tribe in the Ibibio ethnic group in Nigeria. They believe in and worship Esieri Ikpe deity, with an annual new Yam Festival structured into eight separate days of celebrations between July and October. It is embedded with a lot of ritual sacrifices, traditional rites and celebrations. The festivals are role-shared amongst the women, young adults, Ete-Idung and traditional council members. Yam plays a central place in all that they do, as it is believed that the celebration will usher in more blessings and bumper harvests in the new year. Through the participant's observation and oral interview, the study seeks to uncover the symbolic methods of serving the gods and their pattern of new Yam celebrations. However, some parts of the culture have been altered due to time, socialization, education and poor economy, but it's significance is still very relevant.

Traditional African Orature is fast declining in Nigeria due to globalization which is almost causing loss of identity. Hitherto, Children folklore has played prominent roles in Children Sociocultural development which should be rejuvenated. This study examined the causes of the decline among the basic School Teachers and Pupils. Five hundred (n=500) participants were randomly selected from rural schools for the study. In-depth interview guide and questionnaire were the instrument used to glean data. The study revealed that teachers and pupils were no longer motivated by the teaching and learning of traditional African orature which is largely due to Religious reasons, for students: (t=4.30,p<0.05) with mean score for Muslim (53.71) and Christian (56.83) and partly because of exposure to pop culture which is said to be more entertaining, electronically accessible and interesting which accounted for 26.2% of the total variance in displacing ATO (R 2 =0.262, P <0.05) ). It becom...

Ce travail de recherche s'intéresse à l'histoire des Roms, encore appelés "Romanis" : leurs migrations, les conditions difficiles de vivre au quotidien, les discriminations dont ils font encore l'objet. Les réponses à un questionnaire ont permis de mettre en évidence certains problèmes concernant le travail, le logement, l'école et l'éducation. L'importance des traditions, de la langue qu'ils veulent préserver. Des interviews ont permis de mieux comprendre leurs ressentis dans leur pays d'accueil. En Europe, ils sont entre 12 et 20 millions de Romanis répartis entre les divers pays européens. Mais ils sont également présents en Asie Mineure,  en Afrique du Nord et Outre-mer. En Europe, la plupart vivent dans les pays d'Europe Centrale, comme l'Allemagne, la Slovaquie, la Hongrie, l'Autriche, la Roumanie, mais aussi en Moldavie, dans les Balkans, en Bulgarie, en Ukraine ou en Russie.

The way society patterned its institutions and framed its laws, is predicated on the prevalent values of the people, which is rooted in their culture, philosophies, and spirituality. The way such a society makes progress and promotes coexistence is linked to the values that they uphold. Similarly, African values are those axiological principles that form the foundation of social living and social ordering in traditional African society, which can still be relevant today. These social values of the African people are what were used to construct African inclusive institutions in the traditional setting before it was eroded by colonialism and imperialism. Thus, for Africans of today to rebuild inclusive institutions that will guarantee sustainable development across the continent, there is a need to revive and reintegrate the principles from the study of African values into the reform of contemporary African social institutions. Therefore, in this paper, the authors argue that for Afri...

The emergence of law and literature as a transdiscipline has unravelled fascinating insights into the role of literary imagination in raising pertinent jurisprudential questions and envisioning alternative legal universes. The literary front can expand legal literacy, humanise the law, and offer perspectives that are otherwise overlooked in conventional jurisprudence. This article explores Petina Gappah's representation of law and justice in The Book of Memory (2015) and Rotten Row (2016), focussing on how she innovatively deploys politico-aesthetic means to expose ambiguities, ambivalences and inadequacies in Zimbabwe's legal system. It contends that Gappah uses the literary medium to underline how the exclusion of customary law from the country's common law system undermines the delivery of justice. Considering that the texts are alive to the limitations of both customary and common law systems, the study argues for a legal pluralism that harnesses the progressive aspects of the two legal cultures. By drawing on Zimbabwe's humanist philosophy of Unhu, the study places studied texts within a growing decolonial narrative that critiques the coloniality of legal frameworks in formerly colonised nations.

This book investigates Euro-African cultural relations, considering their connected histories through material and immaterial forms of representation, commemoration, and memorialization. Recent waves of protest around the world have called for restitution of looted African art, and toppled statues and vandalized monuments which are connected to white suprematism, colonialism, and imperialism. These events have highlighted an urgent need to debate the management and preservation of Europe and Africa’s shared heritage. Drawing on a range of varied, trans-continental case studies, this book considers the key question of whether such monuments should be removed as forms of unacceptable celebration of an evil past, or preserved precisely because of what they recount about that past of oppression and domination. The book encourages readers to consider how diverse and pervasive the notions of shared heritage and common past are, encompassing discussions of statues, exhibitions, graffiti, tapestries, and commemorations. Providing a timely analysis of the developing cultural relations between Africa and Europe, this book will be an important resource for researchers across the fields of global history, heritage studies, memory studies, and international relations.

This chapter focuses on the theoretical and conceptual analysis of African culture and explains the causative forces of its dynamism. It observes that African culture carries the values, ethics, morals, and aesthetics that define experience and history. Like other cultures, it includes capabilities or habits acquired by man, aids social articulation of differences, and determines how behavior is shaped, cultivated, and imposed communally and transmitted from generation to generation. It consists of patterns of and for behavior, and differs from individual to individual in terms of the frequency, duration, and intensity of learning. Thus, it is neither homogeneous nor uniformly distributed among members of a group. Cultural differences are patterned in space and time and it is both a practice and a system of symbols and meanings. The frequency of culture diffusion also differs from culture to culture, and even within a subculture. Several internal and external forces also lead to new discoveries and inventions that culminate in cultural innovations and the resultant culture change or dynamism. Adding impetus to these causal factors in the dynamism of African culture is its exposure to other ways of life through the impacts of colonialism and the globalization process. Consequently, African culture is very rich, vast, flexible, and dynamic.

The experience of infertility in Africa is culturally constructed. However, the influence of these cultural beliefs about infertility on the experience of infertility in Africa is yet to receive scientific exploration. The purpose of this study was to explore beliefs about couple infertility among women from different African cultures. Fifteen African women volunteers from eight African countries were recruited from an African Women Association in a northern state of the United States of America for this qualitative study. Individual in-depth semi-structured interviews were conducted between June and September, 2008. Each interview lasted 30 to 45 minutes. Questions asked included beliefs about couple infertility in their respective cultures. All interviews were audio taped and transcribed verbatim. Data were content-analyzed and Nvivo 8 was used to manage and organize the data. Cultural expectation emerged as a main theme, within which originated three areas of beliefs; community attitudes, family influences, couples' reactions to infertility and coping strategies. The findings showed that beliefs about couple infertility in the eight African countries were similar. The findings suggested a strong belief that culturally, African men do not become infertile. As a result, women are blamed for couple infertility. The findings further showed that women with couple infertility are vulnerable to sexually transmitted infections such as HIV/AIDS. It is important to include sexual health counseling in the management of couples with infertility in Africa.

It is a fact that man cannot live without culture. Culture is a social heritage, and is a specific way of life of a group of people. Culture designs a complete way of life of living and creates skills that the society uses to survive. It is the culture of a society that directs and spells out their way of life or patterns of behaviour. Culture when well harnessed affects the growth and development of the society. The problem seems to be that, it is cultural diversity that has led to instability, corruption, and underdevelopment in a multilingual nation like Nigeria. The study therefore aims at the investigation of some similarities in some features of the cultures of the three major Nigerian ethnic groups, Igbo, Yoruba and Hausa. The aim is to seek a common ground for peace, harmony and togetherness amongst Nigerians. This will on the other hand breed honest citizens that will create a stable economy for national development. Data collection was done through oral interview, observat...

Introduction to a collected volume co-edited by Solange Ashby and Aaron J. Brody. Ancient Nubia played key political, social, and economic roles in the ancient world, yet knowledge of Nubian societies remains regrettably narrow, with Nubia often disregarded as derivative of Egypt. This volume provides a timely corrective to this outlook, centering Nubian history and archaeology and presenting research from new, anti-racist perspectives. In addition to demonstrating Nubiology’s potential impact on Egyptological, classical, and biblical scholarship, this volume offers a new window into African achievements and dominance in the ancient world.

Metaphysics, as a branch of philosophy, deals with fundamental questions about the nature of reality, existence, and the relationship between mind and matter. It seeks to answer questions that go beyond the physical and observable world, addressing issues such as what it means for something to exist, the nature of time and space, causality, and the relationship between the material and immaterial. Metaphysics encompasses key areas such as ontology (the study of being), cosmology (the study of the universe and its origins), and epistemology (the study of knowledge), all of which engage in deep philosophical inquiry into the nature of existence.
In the context of African traditional religions, metaphysics plays a crucial role in understanding the worldview and belief systems of various communities. Among these is the Mende people,
 
one of the largest ethnic groups in Sierra Leone. The Mende people possess a rich cultural heritage, with a belief system deeply rooted in their metaphysical understanding of the world. Their traditional religion is animistic, emphasizing the interconnectedness between the physical and spiritual realms. Spirits of ancestors, deities, and natural forces are all believed to play significant roles in the functioning of the universe, influencing the everyday life of the Mende people.
This paper aims to examine the metaphysical principles underlying Mende traditional religion, focusing on their conceptions of being, causality, the interaction between the physical and spiritual worlds, and the role of rituals in mediating these realms. Through this analysis, we seek to uncover how the Mende people’s metaphysical beliefs inform their perception of reality and guide their cultural practices and moral framework.

This study undertook a comprehensive analysis of social control mechanisms for public order in the traditional societies or nations that later became Nigeria in 1914. Ethnic groups such as Ibibio, Efik, Hausa, Yoruba, Igbo, Benin, and Tiv amongst others had existed before the advent of colonialism and they had their traditional mode of governance. The study adopted a survey design the secondary method of data generation for the analysis based on information obtained. The study pointed at the traditional mechanisms which were oriented specifically to Akwa Ibom and Cross River States which such variables as Ekpo, Ekpe, Ekpri Akata, Obon, and Iban Isong were used to restore public, the court, the prison, the custom were introduced in modern societies as they relate to Nigeria. This study adopted a survey research design. 100 respondents were selected from the 9 Local Government Areas of Uyo Senatorial District of Akwa Ibom State, using multiple sampling techniques, including purposive and snowball sampling techniques. Primary data were generated through interviews and participant observation from trials, convictions, and confessions, while secondary data were generated from extant literature. Both primary and secondary data were analysed descriptively. After due study, analysis and findings, the study recommended that for effective crime control to take place, there is the need to establish a coalition of key agencies such as vigilantes, job creation and special task forces should be established to checkmate both traditional and modern crime incidences. Traditional security setup should be complemented with minimum weapons. .

Droits de reproduction, de traduction, d'adaptation réservés pour tous pays. La loi du 11 mars 1957 n'autorisant, aux termes de l'alinéa 2 et 3 de l'article 41, d'une part, que les « copies et reproductions strictement réservées à l'usage du copiste et non destinées à une utilisation collective », et, d'autre part, que les « analyses et les courtes citations dans un but d'exemple et d'illustration », toute représentation intégrale ou partielle, faite sans le consentement de l'auteur ou de ses ayants droit ou ayants cause est illicite (alinéa 1er de l'article 40). Cette représentation ou reproduction, par quelque procédé que ce soit, constituerait donc une contrefaçon sanctionnée par les articles 425 et suivants du Code pénal.

It is a common fact that language and the human existence may not be exclusive one from another. It may actually be said that the existence of one depends on the presence of the other in any given society. From the individual to the group and the community at large, the use of language becomes very paramount. This is because, language at whatsoever form or level, is the means per excellence through which virtually all meaningful communication is carried on in any society. On the other hand, specific cultural values are in fact embedded in the language of that culture. It is of course the culture that identifies the language and, the language is the search light through which the society interacts with one another, and even penetrate into the outer world, thus, language, communication and cultural values are intricately woven. The one will not function without the presence of the other. The cultural values peculiar to any society may be said to be the generality of the norms and the mode of living peculiar to its inhabitants. That is, every community radiates around certain laws and customs. The African understanding of existence relies a great deal on the cultural values through which the society breathes. The essence of this research work is to feel the impact of language on specific cultural values. The research has drawn examples from some African languages spoken within and outside the African territories. Our findings reveal that specific components of language enhance meaningful communication thereby giving room for the sustainability of cultural values.

The study was carried out to assess the level of geohelminth contamination in playgrounds of six Government Primary School (GPS) randomly selected within the three districts of Akwa Ibom State and also their state of compliance on sanitation in order to ensure a child-friendly learning environment. Soil samples were collected and analyzed using the zinc sulphate floatation method and the Baermann technique while sanitation facility compliance was assessed using structured checklist which was subjected to Water Access, Sanitation and Hygiene (WASH) grading criteria for sanitation. Out of 300 soil samples analyzed, a 22% contamination rate was recorded, with Ascaris lumbricoides being the most encountered. Toxocara canis and Taenia sp. were also encountered in the study which are associated with visceral larval migran and cysticercosis, respectively. Sanitation compliance rate recorded was 68.8% which revealed that the existing facilities in the public primary schools in the area need...

La définition cognitiviste de la croyance, « ce qui est tenu pour vrai », suppose que l'être humain n'a pas accès au monde réel sans passer par des filtres culturels, sociaux et individuels. Les croyances organisent le monde et inscrivent l'être humain dans un rôle et une fonction particulière. Pour la majorité des sociétés non occidentales, le monde est divisé en espaces sacré et profane. C'est à partir de ce cadre général que prennent place et sens les désordres de l'existence. Nous montrerons que par rapport aux troubles psychiques, un symptôme en soi n'a pas de sens autre que celui qui lui est conféré par la culture au sein de laquelle il survient. La clinique ethnopsychiatrique permet de réduire les souffrances et les désordres allogènes. Elle est un dispositif psychothérapique, et en tant que tel, a recours à des principes qui fondent toute relation, toute conversation, tout entretien. Cette démarche clinique se fonde sur une théorie de l'esprit et une théorie de l'interprétation. C'est ce que nous rappelons dans cette communication. Mots-clés : psychothérapiethéorie de l'espritcroyancerationalitéthéorie de l'interprétationethnopsychiatrie

Este artículo investiga la construcción textual del espectador en varias películas africanas. Un espectador que aparece inscrito «en filigrana» a través de los gestos enunciativos y estrategias paratextuales de cineastas que siguen la lógica poética del cine de autor. Es a través del análisis de estas estrategias estilísticas y narrativas, de los recursos simbólicos utilizados, de las huellas metadiscursivas presentes en los textos, como se puede averiguar, más allá de las intenciones expresadas por los propios cineastas, o de los resultados en taquilla, en qué medida los autores han pensado o no en los públicos africanos, y si se dirigen exclusivamente a ellos.

The African society is one of the societies with rich culture and traditions. Apart from the indigenous religion of Africa, Christianity and Islam are worshiped as the major religions of the African society. Literature reflects a great amount of influence of religions on the existing societies, people and cultures. African literature often mirrors the clash of indigenous religion with Christianity. In the writings of African authors one can find the elements of Christian beliefs and practices. The present paper, however, is focused on the African woman novelist Buchi Emecheta’s selected four novels: Second-Class Citizen (1974), The Bride Price (1976), The Slave-Girl (1977) and The Joys of Motherhood (1979). The paper attempts to discuss the impact of Christianity on the social and cultural aspects of the African society with special focus on African women. The findings reveal the positive as well as negative impacts of the new religion on African people and on the position of Africa...

Liturgical inculturation is not a novelty in the Church, even in Africa. As the years go by, the call for better inculturation remains valid and salient. The challenge for contemporary African liturgy is to re-present the beauty of the liturgy in ways that remain faithful to the rich liturgical history, but makes meaning today. It must be liturgy that is not based exclusively on pentecostalist or secularist tendencies.

Etant donné que, pour bien grandir, l'enfant est sensé vivre en famille et non dans des centres d'hébergement où on observe une insuffisance de soins car la plupart de centres ne remplissent pas toutes les conditions pour bien fonctionner comme centres d'hébergement des enfants, l'objectif de cette étude était d'évaluer le besoin d'affiliation (besoin d'appartenance, se sentir aimé et se sentir membre d'un groupe, aimer les autres, etc.) des sujets victimes de dissociation familiale qui sont hébergés dans les orphelinats, comparativement à leurs pairs qui vivent dans leurs familles respectives. Grace à la méthode d'enquête et avec deux instruments de récolte des données dont l'échelle de besoin d'affiliation et le test de personnalité « qui êtes-vous? » avec un échantillon de deux groupes dont un groupe expérimental de 512 sujets et un groupe témoin de 512 sujets également, nous sommes arrivés aux conclusions principales suivantes : Les sujets vivants en famille avec leurs parents développent un fort besoin d'affiliation par rapport à leurs pairs hébergés dans les orphelinats. Les variables fréquentation scolaire ; rang de naissance et centre d'hébergement ont influencé significativement le besoin d'affiliation des sujets victimes de dissociation familiale hébergés dans les orphelinats.

The article aims to show contemporary artistic interpretations of colonialism in Portugal as expressed by Afro-descendants from former Portuguese colonies. The primary focus of this study is the ongoing debate surrounding two monuments in Lisbon. The first monument, the Padrão dos Descobrimentos, was originally created in 1940 and subsequently rebuilt in 1960 and is still one of the city's most recognizable landmarks. The second monument, the Memorial to Enslaved People, is currently under development and seeks to give voice to African communities in Portugal. The analysis is grounded in a theoretical framework that incorporates concepts such as postmemory, multidirectional memory, and dissonant heritage. The broader context for this study is the UNESCO Decade of People of African Descent (2015-2024).

The synergy of Africana Studies, African-Centered Psychology, and African Philosophy provide the foundation for conceptualizing African Deep Thought as an African-Centered approach to critical thinking. The result is a paradigm shift encouraging deep thinking grounded in an African worldview that is guided by African ethics and cultural values. Ultimately, the critical thinking process begins with African ethics and cultural values as the basis for understanding that which is being investigated.

Abstract Water, whether used for the purpose of drinking, irrigation, domestic purposes, has an important impact on health. Although pollution can occur naturally, it is the anthropogenic (man-induced) pollution that crates more problems. These activities include agriculture, fishing, sand mining, boating and a host of other activities carried out by man capable of polluting water bodies significantly (Akpan et al., 2024). The assessment of impacts of human activities on levels some trace metals (Cd, Cr, Pb, Cu and As) in water samples from Qua Iboe River, Ikot Ekpene stretch, Akwa Ibom State, was carried out using atomic absorption spectrometry (AAS). The levels of trace metals obtained across the sampling locations were significantly higher in location (Afaha Ikot Ebak) with tremendous human activities and lowest at location (Uwa) with least human activities. The trend of the levels of trace metals obtained across all the sampling locations in both seasons indicated Cu > Cr > Cd > Pb > As. The levels of the trace metals obtained across the sampling locations showed significant positive relationship with levels of human activities across the sampling locations. Although the levels of all the trace metals determined were within WHO (2011) permissible limits, they were significantly higher at locations with tremendous human activities. The results of this study indicated that the studied river could be sustained for use by the present and future generations through routine monitoring to prevent escalation in levels of these pollutants beyond tolerability limits given by regulatory bodies.

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Locus of control because of its importance as your locus of control says a lot about how you view the world and your role in determining the course of your life. Present study investigates the relationship among demographic groups and research variables. The literature does provide support for the relevant relationship among these variables; however, such evidence is not entirely unambiguous and, therefore, deserving of future study. The sample for the present study comprised of 30 MPA students; 16 males and 14 females. Statistical treatment of the data obtained for the research was done using t-test. Result showed that there is no significant difference between the variables and demographic groups (gender/domicile). Only one variable 'Influence' was found to have significant difference with gender. The study points that why and how influence effects the people's perceptions and how to direct that stream in a positive direction.

La religion traditionnelle des Zoulous Généralisation : Les Zoulous, également connus sous le nom de « peuple du ciel », sont des communautés Bantoues qui ont migré vers le sud du continent aux alentours de l'an 500, en provenance de l'Afrique de l'Est. Ils font partie du groupe Nguni, auquel appartiennent également les Ndebele, les Xhosa et les Swazi. En général, la plupart des Zoulous se sont tournés vers le christianisme après la colonisation. Cependant, cela ne signifie pas pour autant que les religions traditionnelles ont été complètement abandonnées. Ces croyances traditionnelles demeurent des expressions importantes de l'identité et de l'histoire des Zoulous.

To say that Africans have been termed inferior beings by the racist philosophy of some western Europeans is to say a known fact. To say that most Africans have consciously or unconsciously assimilated that inferiority label is equally a cleat fact. To argue that colonization and Christianization of Africans by western Europeans left negative effects on the psyche of Africans is to say nothing but the truth. Due to the combined forces of colonization, Christianization, Islamization and chiefly slave trade, etc., with their attendant ills resulting in the inferiority complex ofthe African, the African seems to have lost confidence and consequently, looked down on her traditional values, hence, devaluing those cherished and veritable autochthonous values that have the power to better her conditions. In this piece, through the method of philosophical investigation, a case is made to the effect that, in the devalued African values, among others, lie solutions to Africa's predicament.

Ubuntu, as a philosophy, emphasizes the interconnectedness of nature and humanity, and the importance of community wholeness. This chapter argues that women's experience in Africa has not benefited from this philosophy or its value system. Women in Africa are often treated as less than human and have borne the brunt of Africa's political and socioeconomic instability. It also appears that Africa embraces the concept of interconnectedness and the value of every individual, as expressed in John Mbiti's philosophy of 'I am because we are.' However, women in Africa are subjected to dehumanization and subjugation in both public and private spheres. As such, this chapter asks an urgent question of how Ubuntu Philosophy is appropriated in Africa while one part of humanity is diminished. This chapter utilizes a retrieval methodology to explore cultural and religious windows of opportunity that affirm the humanity of women in Ubuntu context. The chapter discusses aspects of humanity within the context of ubuntu philosophy and how it affectes experiences of women in Africa.

Discourses on multimedia perceived and actual potentials in triggering and sustaining social development rent the academic platforms today. Braced with its very spectacular converge of text, sound, pictures, animation, and video components , this system of communication has evolved as a promising veritable and versatile tool for social development. Our study was set with this prospective perspective of ascertaining the symbiosis between the two variables. Using the survey method of research, urbanized cities in Nigeria were selected and data from populations of communication scholars and development experts were also tested using Pearson correlation coefficient factors. Findings confirmed a positive symbiosis that is mutual and beneficial in all aspects of social development used in the study. A rapid drive towards the effective usage of multimedia communication systems in Nigeria was recommended so that the gains from such efforts could be better harnessed.

La presente recherche porte sur la perception du statut de la femme rurale en milieu Adja dans la commune de Dogbo. L’objectif est d’analyser la position sociale de la femme en lien avec la  discrimination observee dans l’attribution des statuts et responsabilites dans la communaute Adja. Pour atteindre cet objectif, une approche methodologique combinant le qualitatif et le quantitatif est adoptee. La recherche documentaire a permis de collecter les donnees secondaires. L’entretien et l’observation ont permis de collecter les donnees qualitatives primaires sur un echantillon de 65 informateurs compose des femmes, des hommes et des sages et notables a Dogbo.  Le mini- sondage, est utilise pour mesurer le taux de variation des positions diverses sur le statut de la femme Adja. Partant de l’enquete exploratoire a la recherche proprement dite, des resultats significatifs ont ete obtenus. Il ressort des entretiens qu’a Dogbo, la femme rurale Adja est consideree comme une propriete de l’h...

Les enfants handicapés dits singuliers en Afrique traditionnelle appartiennent à la famille, au groupe et à la communauté où chacun a sa place et son rôle, le surnaturel aussi et tout ce qui arrive a une explication. Avec la déstructuration des sociétés traditionnelles, le noyau familial se rétrécit et les parents d'enfants handicapés perdent leurs repères, ne sachant comment faire face seuls à ces enfants, surtout en ville. C'est là que l'état moderne, y compris le médiateur de la République, doit faire le point sur la situation de ces enfants, intervenir et proposer des solutions dans une perspective globale de ce qu'on appelle le développement. La note de réflexion a essayé de rappeler l'état des croyances les plus répandues sur les enfants singuliers en Afrique francophone, relevé quelques recherches en cours sur leurs conditions de vie et exprimé quelques recommandations. Mots-clés : figures d'Enfants handicapés, croyances culturelles et mythologiques, éclatement de la société traditionnelle, défis de l'urbanisation, nouveaux besoins sociaux.

The announcement by the zoo in Augsburg Germany that it was hosting an “African Village” set off a wave of controversy that received widespread media coverage. A global protest developed, fueled by the rapidity of e-mail communication, with concern voiced by African-German organizations, rights organizations, academic associations, a Nobel Prize winner, and concerned individuals from many countries. This report is based on attendance at the four day event, the “African Village” in the zoo from 9 June to 12 June 2005 and interviews with the various participants. Our findings are as follows: (1) The event was not a village displaying people but a market in the zoo augmented by African singing, drumming, and “oriental” belly dancing. (2) The event was organized primarily to earn revenue for the zoo, the promotion company, and the exhibitors and performers. (3) The event organizers linked the zoo and Africans in an endeavor to attract visitors by an “exotic” event; they perceived the zoo with its “African panorama” as a perfect environment for an African fair. (4) Solidarity with African people and mutual understanding were not primary aims of the event. (5) After visiting the zoo, visitors frequently linked Africa, Africans, wild animals and nature. (6) Organizers and visitors were not racist but they participated in and reflected a process that has been called racialization: the daily and often taken-for-granted means by which humans are separated into supposedly biologically based and unequal categories. (7) The questions raised by protestors about the “African Village” in the zoo took the defenders of the event by surprise; the defenders equated racism with the atrocities of Nazism and attacks on Jews, Sinti and Roma and did not reflect critically on problems dating from German colonialism. (8) Images dating from those times contribute to contemporary exoticizing, eroticizing, or stereotyping of Africans and are sometimes promoted as multiculturalism. (9) Against this background the Augsburg zoo was an inappropriate setting to hold a market of African crafts together with forms of “traditional” African cultural performance. (10) The African exhibitors and performers bore the greatest financial risk and some felt exploited by the particular circumstances of the event; however in a situation of high unemployment and unequal power, they rely on the marketing of cultural difference. (11) The promotion of zoos through special events relating African culture, people and animals is not a phenomena limited to Augsburg or Germany; it is found also in other European and US zoos. (12) In the current global economy when marketing of difference is big business and when educational institutions such as zoos need to generate more revenues, there are incentives toward racialization. (13) The racialization processes facilitated by the Augsburg zoo and other zoos are not benign because they can lay the ground work for discrimination, barriers to social mobility, persecution, and repression. 2

For a long time, colonial literature has been the arena where the narratives of benevolence and exploitation entangled and battled. They have been remolding the perceptions of history and culture with each collision. Joseph Conrad’s Heart of Darkness remains a prominent example of a benevolent colonial narrative, represented through the character of Kurtz and his mission to civilize the native populations. However, behind this facade of good intentions lie intricate threads of power dynamics, exploitation, and cultural arrogance. How such representations continue to influence contemporary perceptions is what this essay aims to explore, as it critically analyzes the enduring impact of benevolent colonial narratives. In parallel, it delves into Chinua Achebe's seminal work, Things Fall Apart, as a powerful counter-narrative that offers a nuanced portrayal of pre-colonial societies, reshaping historical interpretations in the process. By navigating these narratives and counter-narratives, this essay endeavors to unravel the complexities of colonial representation, evaluating their implications for cultural understanding and the construction of historical knowledge.