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Educational Inequality and Intergenerational Mobility in Africa∗
Educational Inequality and Intergenerational Mobility in Africa∗ Alberto Alesina Sebastian Hohmann Harvard University, CEPR and NBER London Business School Stelios Michalopoulos Elias Papaioannou Brown University, CEPR and NBER London Business School and CEPR March 14, 2018 Abstract We investigate the evolution of inequality and intergenerational mobility in educational attainment in Africa. Using census data covering more than 50 million people in 23 countries we document the following regularities. First, since independence, inequality has fallen across countries and intergen- erational mobility has risen, reflecting the rise in education across the continent. Second, the overall drop in African inequality can be attributed mostly to declines in within-country, within-region and within-ethnicity components. Third, the initially moderate regional and ethnic differences in education persist, revealing strong inertia across these lines. Fourth, we describe the geography of educational mobility across regions and ethnic groups uncovering strong \poverty-trap" dynamics. Educational mo- bility is higher in regions and ethnicities with above-country-average schooling at independence. Fifth, we explore the geographic, historical, and contemporary correlates of intergenerational mobility both across regions and ethnic lines. Colonial investments correlate strongly with educational mobility, while geography and pre-colonial features play a lesser role. The analysis further uncovers \Gatsby Curve" dynamics with intergenerational mobility being low -
The Lost & Found Children of Abraham in Africa and The
SANKORE' Institute of Islamic - African Studies International The Lost & Found Children of Abraham In Africa and the American Diaspora The Saga of the Turudbe’ Fulbe’ & Their Historical Continuity Through Identity Construction in the Quest for Self-Determination by Abu Alfa Umar MUHAMMAD SHAREEF bin Farid 0 Copyright/2004- Muhammad Shareef SANKORE' Institute of Islamic - African Studies International www.sankore.org/www,siiasi.org All rights reserved Cover design and all maps and illustrations done by Muhammad Shareef 1 SANKORE' Institute of Islamic - African Studies International www.sankore.org/ www.siiasi.org ﺑِ ﺴْ ﻢِ اﻟﻠﱠﻪِ ا ﻟ ﺮﱠ ﺣْ ﻤَ ﻦِ ا ﻟ ﺮّ ﺣِ ﻴ ﻢِ وَﺻَﻠّﻰ اﻟﻠّﻪُ ﻋَﻠَﻲ ﺳَﻴﱢﺪِﻧَﺎ ﻣُ ﺤَ ﻤﱠ ﺪٍ وﻋَﻠَﻰ ﺁ ﻟِ ﻪِ وَ ﺻَ ﺤْ ﺒِ ﻪِ وَ ﺳَ ﻠﱠ ﻢَ ﺗَ ﺴْ ﻠِ ﻴ ﻤ ﺎً The Turudbe’ Fulbe’: the Lost Children of Abraham The Persistence of Historical Continuity Through Identity Construction in the Quest for Self-Determination 1. Abstract 2. Introduction 3. The Origin of the Turudbe’ Fulbe’ 4. Social Stratification of the Turudbe’ Fulbe’ 5. The Turudbe’ and the Diffusion of Islam in Western Bilad’’s-Sudan 6. Uthman Dan Fuduye’ and the Persistence of Turudbe’ Historical Consciousness 7. The Asabiya (Solidarity) of the Turudbe’ and the Philosophy of History 8. The Persistence of Turudbe’ Identity Construct in the Diaspora 9. The ‘Lost and Found’ Turudbe’ Fulbe Children of Abraham: The Ordeal of Slavery and the Promise of Redemption 10. Conclusion 11. Appendix 1 The `Ida`u an-Nusuukh of Abdullahi Dan Fuduye’ 12. Appendix 2 The Kitaab an-Nasab of Abdullahi Dan Fuduye’ 13. -
Variable Name: Identity
Data Codebook for Round 6 Afrobarometer Survey Prepared by: Thomas A. Isbell University of Cape Town January 2017 University of Cape Town (UCT) Center for Democratic Development (CDD-Ghana) Michigan State University (MSU) Centre for Social Science Research 14 W. Airport Residential Area Department of Political Science Private Bag, Rondebosch, 7701, South Africa P.O. Box 404, Legon-Accra, Ghana East Lansing, Michigan 48824 27 21 650 3827•fax: 27 21 650 4657 233 21 776 142•fax: 233 21 763 028 517 353 3377•fax: 517 432 1091 Mattes ([email protected]) Gyimah-Boadi ([email protected]) Bratton ([email protected]) Copyright Afrobarometer Table of Contents Page number Variable descriptives 3-72 Appendix 1: Sample characteristics 73 Appendix 2: List of country abbreviations and country-specific codes 74 Appendix 3: Technical Information Forms for each country survey 75-111 Copyright Afrobarometer 2 Question Number: COUNTRY Question: Country Variable Label: Country Values: 1-36 Value Labels: 1=Algeria, 2=Benin, 3=Botswana, 4=Burkina Faso, 5=Burundi, 6=Cameroon, 7=Cape Verde, 8=Cote d'Ivoire, 9=Egypt, 10=Gabon, 11=Ghana, 12=Guinea, 13=Kenya, 14=Lesotho, 15=Liberia, 16=Madagascar, 17=Malawi, 18=Mali, 19=Mauritius, 20=Morocco, 21=Mozambique, 22=Namibia, 23=Niger, 24=Nigeria, 25=São Tomé and Príncipe, 26=Senegal, 27=Sierra Leone, 28=South Africa, 29=Sudan, 30=Swaziland, 31=Tanzania, 32=Togo, 33=Tunisia, 34=Uganda, 35=Zambia, 36=Zimbabwe Note: Answered by interviewer Question Number: COUNTRY_R5List Question: Country Variable Label: Country in R5 Alphabetical -
Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
“Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness. -
Imams of Gonja the Kamaghate and the Transmission of Islam to the Volta Basin Les Imams De Gonja Et Kamaghate Et La Transmission De L’Islam Dans Le Bassin De La Volta
Cahiers d’études africaines 205 | 2012 Varia Imams of Gonja The Kamaghate and the Transmission of Islam to the Volta Basin Les imams de Gonja et Kamaghate et la transmission de l’islam dans le bassin de la Volta Andreas Walter Massing Electronic version URL: https://journals.openedition.org/etudesafricaines/16965 DOI: 10.4000/etudesafricaines.16965 ISSN: 1777-5353 Publisher Éditions de l’EHESS Printed version Date of publication: 15 March 2012 Number of pages: 57-101 ISBN: 978-2-7132-2348-8 ISSN: 0008-0055 Electronic reference Andreas Walter Massing, “Imams of Gonja”, Cahiers d’études africaines [Online], 205 | 2012, Online since 03 April 2014, connection on 03 May 2021. URL: http://journals.openedition.org/etudesafricaines/ 16965 ; DOI: https://doi.org/10.4000/etudesafricaines.16965 © Cahiers d’Études africaines Andreas Walter Massing Imams of Gonja The Kamaghate and the Transmission of Islam to the Volta Basin With this article I will illustrate the expansion of a network of Muslim lineages which has played a prominent role in the peaceful spread of Islam in West Africa and forms part of the Diakhanke tradition of al-Haji Salim Suware from Dia1. While the western branch of the Diakhanke in Senegambia and Guinea has received much attention from researchers2, the southern branch of mori lineages with their imamates extending from Dia/Djenne up the river Bani and its branches have been almost ignored. It has established centres of learning along the major southern trade routes and in the Sassandra- Bandama-Comoë-Volta river basins up to the Akan frontier3. The Kamaghate imamate has been established with the Gonja in the Volta basin but can be traced back to the Jula/Soninke of Begho, Kong, Samatiguila, Odienne and ultimately to the region of Djenne and Dia. -
La Revue Des Revues
206 LECTURES Rubrique réalisée avec le concours de Michèle Boin et le soutien de l'Afrika Studiecentrum de Leiden Africa Ethiopia » ; E. A. GIMODE, « An anatomy of violent (Londres) crime and insecurity in Kenya : the case of Nairobi, Vol. 73, n° 2, 2003. 1985-1999 » ; C. UKEJE, « Youths, violence and the collapse of public order in the Niger Delta T. B IERSCHENK et J.-P. OLIVIER DE SARDAN, of Nigeria ». « Powers in the village : rural Benin between ◆ democratisation and decentralisation » ; T. KELSALL, « Rituals of verification : indigenous and imported Africa Spectrum accountability in Northern Tanzania» ; K. F. HANSEN, (Hambourg) « The politics of personal relations : beyond neo- N° 1 (38), 2003. patrimonial practices in Northern Cameroon » ; A. M. SIMONE, « Reaching the larger world : new Aufsätze/Articles. P. KONINGS, « Privatisation forms of social collaboration in Pikine, Senegal » ; and ethno-regional protest in Cameroon » ; W. E. A. VAN BEEK, « African tourist encounters : R. R. MARCUS et P. RAZAFINDRAKOTO, « Participation effects of tourism on two West African societies » ; and the poverty of electoral democracy in Mada- E. VAN HOVEN, « Saint mediation in the era of gascar » ; M. BOGAARDS, « Power-Sharing in Süd- transnationalism : the da’ira of the Jakhanke afrika. Ist der ANC eine Konkordanzpartei ? » marabouts ». [Power-Sharing in South Africa : the ANC as a ◆ consociational party ?]. Kurzbeiträge/Debates. D. M. TULL, « Anmerkungen zur belgischen Afrika- Africa Development Politik » [Connotations on the Belgian Africa- Afrique et développement policy]; H. JOCKERS, R.-M. PETERS et E. ROHDE, «Wahlen (Dakar) und Wahlbeobachtung in Nigeria, März-Mai Vol. XXVI, n° 1-2, 2001. 2003 » [Election observation in Nigeria, March- May 2003] » ; M. -
An Introduction to Liberian English
DOCUMENT RESUME FL 013 561 ED 226 617 AUTHOR Singler, John Victor; AndOthers An Introduction toLiberian English. TITLE Lansing. African Studies INSTITUTION Michigan State Univ.', East Center.; Peace Corps,Washington, D.C. PUB DATE 81 , NOTE 253p. 1 PUB TYPE Guides - Classroom Use -Materials (For Learner) (051) EDRS PRICE MF01/PC11 Plus Postage. Education; Dialogs DESCRIPTORS African Languages; *Cultural (Language); Grammar; LanguageVariation; *Listening Comprehension; *NonstandardDialects; *Second Language,Instruction; Standard SpokenUsage; Vocabulary IDENTIFIERS *English (Liberian); *Liberia ABSTRACT The aim of this text is tointroduce Liberian English, which includes the manyvarieties of English spoken by Liberians, to Peace Corps volunteers.The text is dividedinto two sections. The first part talksabout Liberian English,while the sedond part uses LiberianEnglish to describe aspectsof contemporary --------Li-berfairdiature. Part one containsdiscussions of the histories, varieties, pronunciation, and grammarof Liberian English. Where possible, differences fromvariety to variety of LiberianEnglish and grammar are noted.1Parttwo of the with regard to pronunciation i(referred to as text concentrates on"mainstream" Liberian English vernacular Liberian English),particularly as it is spokenin Monrovia. Emphasis is onunderstanding the type of Englishwidely by people who have gone toWestern schools. used in informal contexts understanding of the The aim of the text is tofacilitate volunteers' language; there is no emphasison learning to speak the language because of the Liberianattitudes toward varieties ofLiberian English other than LiberianStandard English. (NCR) **********************************************************.************* the best that can be made * * Reproductions supplied by EDRS are * * from the original document. *********************************************************************** is Jr) VC) C\I CD 1.1.1 AN INTRODUCTION TO LIBERIAN ENGLISH BY JOHN VICTOR S I NGLER wi th J. -
Ethnic and Religious Intergenerational Mobility in Africa∗
Ethnic and Religious Intergenerational Mobility in Africa∗ Alberto Alesina Sebastian Hohmann Harvard University, CEPR and NBER London Business School Stelios Michalopoulos Elias Papaioannou Brown University, CEPR and NBER London Business School and CEPR September 27, 2018 Abstract We investigate the evolution of inequality and intergenerational mobility in educational attainment across ethnic and religious lines in Africa. Using census data covering more than 70 million people in 19 countries we document the following regularities. (1) There are large differences in intergenerational mobility both across and within countries across cultural groups. Most broadly, Christians are more mobile than Muslims who are more mobile than people following traditional religions. (2) The average country-wide education level of the group in the generation of individuals' parents is a strong predictor of group- level mobility in that more mobile groups also were previously more educated. This holds both across religions and ethnicities, within ethnicities controlling for religion and vice versa, as well as for two individuals from different groups growing up in the same region within a country. (3) Considering a range of variables, we find some evidence that mobility correlates negatively with discrimination in the political arena post indepdence, and that mobility is higher for groups that historically derived most of their subsistence from agriculture as opposed to pastoralism. Keywords: Africa, Development, Education, Inequality, Intergenerational Mobility. JEL Numbers. N00, N9, O10, O43, O55 ∗Alberto Alesina Harvard Univerity and IGIER Bocconi, Sebatian Hohmnn , London Busienss Schoiol, Stelios Michalopoulos. Brown University, Elias Papaioannou. London Business School. We thank Remi Jedwab and Adam Storeygard for sharing their data on colonial roads and railroads in Africa, Julia Cag´eand Valeria Rueda for sharing their data on protestant missions, and Nathan Nunn for sharing his data on Catholic and Protestant missions. -
1. Description 1.1 Name of Society, Language, and Language Family: Loma, Loma, Niger-Congo (1) Alternate Names for the Loma Incl
1. Description 1.1 Name of society, language, and language family: Loma, Loma, Niger-Congo (1) Alternate names for the Loma include “Buzi,” “Busy,” “Bouze,” Loghoma, Looma, and Lorma, although “Buzi” is considered an offensive name (1). The Loma language has many dialects, including Gizima, Wubomei, Ziema, Bunde, and Buluyiema (1). The Loma writing system is a syllabary consisting of 185 syllables, some of which have multiple versions (3). 1.2 ISO Code: 639-3: lom 1.3 Location: The Loma can be found mainly in Lofa county in northwestern Liberia (1), at about 8 degrees latitude and -10 degrees longitude (2). The area in which most Loma live is referred to as Wubomai, after Fala Wubo, who is considered to be the founder of the Loma tribe. 1.4 Brief History: The Loma tribe is said to have been founded around the 14th century A.D. by a man named Fala Wubo, who was the son of a Mali prince that had migrated after a power struggle. Fala Wubo himself also migrated due to rumors of him being the son of a slave mother, and thus not a true heir to his father’s properties. After discovering what would eventually become Wubomai and finding it already inhabited by a people known as the Wono, Fala Wubo led his men into years of fighting with the Wono that would eventually result in his people’s victory and settlement in that region. For many years, the area was divided into autonomously independent towns and villages, all with their own chief, which frequently fought amongst each other. -
AN INTIMATE REBUKE the Religious Cultures of African and African Diaspora People
AN INTIMATE REBUKE The Religious Cultures of African and African Diaspora People Series editors: jacob k. olupona, harvard university, dianne m. stewart, emory university, and terrence l. johnson, georgetown university The book series examines the religious, cultural, and po liti cal expres- sions of African, African American, and African Ca rib bean traditions. Through transnational, cross- cultural, and multidisciplinary approaches to the study of religion, the series investigates the epistemic bound- aries of continental and diasporic religious practices and thought and explores the diverse and distinct ways African- derived religions inform culture and politics. The series aims to establish a forum for imagining the centrality of Black religions in the formation of the New World. AN INTIMATE REBUKE female genital power in ritual and politics in West Africa Laura S. Grillo • Duke University Press Durham and London 2018 © 2018 Duke University Press. All rights reserved Printed in the United States of Amer i ca on acid- free paper ∞ Designed by Courtney Leigh Baker Typeset in Garamond Premier Pro by Westchester Publishing Services Library of Congress Cataloging- in- Publication Data Names: Grillo, Laura S., [date] author. Title: An intimate rebuke : female genital power in ritual and politics in West Africa / Laura S. Grillo. Description: Durham : Duke University Press, 2018. | Series: The religious cultures of African and African diaspora people | Includes bibliographical references and index. Identifiers: lccn 2018008228 (print) | lccn 2018013660 (ebook) isbn 9781478002635 (ebook) isbn 9781478001201 (hardcover : alk. paper) isbn 9781478001553 (pbk. : alk. paper) Subjects: lcsh: Côte d’Ivoire— Religion. | Older women— Religious life— Côte d’Ivoire. | Older women— Political activity— Côte d’Ivoire. -
Ethnic Networks and Enterprise Credit: the Serahules of the Gambia
0 Ethnic Networks and Enterprise Credit: The Serahules of The Gambia Ousman Gajigo* & Jeremy D. Foltz** March 2010 Abstract This work analyzes the effects of ethnic heterogeneity on credit and entrepreneurship in The Gambia. We develop a model of credit transactions based on ethnic density, which shows that where formal credit markets fail denser ethnic groups will have better access to credit. This work places a special emphasis on the Serahule ethnic group, which is ethnically dense and entrepreneurially successful. Our results show that Serahule-owned enterprises are indeed larger and more profitable. Furthermore, their marginal rate of return of capital is significantly lower than that of enterprises owned by other ethnicities, as one would expect with lower credit constraints. Selected Paper prepared for presentation at the Agricultural & Applied Economics Association’s 2010 AAEA, CAES & WAEA Joint Annual Meeting, Denver, Colorado, July 25- 27, 2010. Copyright 2010 by Ousman Gajigo and Jeremy Foltz. All rights reserved. Readers may make verbatim copies of this document for non-commercial purposes by any means, provided this copyright notice appears on all such copies. * Ousman Gajigo, Researcher, World Bank, [email protected] ** Corresponding Author: Jeremy Foltz, Vilas Associate Professor, Dept. of Ag & Applied Economics, University of Wisconsin-Madison, [email protected] Acknowledgements: The authors would like to thank Michael Carter, Laura Schechter, Matthew Turner, and seminar participants at the University of Wisconsin for comments, and Abu Camara and the Gambian Bureau of Statistics for helping provide and interpret the data. The authors retain sole ownership of all errors in the document. 1 Introduction Sub-Saharan Africa has the most ethnically heterogeneous population in the world. -
Classical Art of Africa
Classical Art of Africa Gallery 16 QUESTIONS? Contact us at [email protected] ACKLAND ART MUSEUM The University of North Carolina at Chapel Hill 101 S. Columbia Street Chapel Hill, NC 27514 Phone: 919-966-5736 MUSEUM HOURS Wed - Sat 10 a.m. - 5 p.m. Sun 1 p.m. - 5 p.m. 2nd Fridays 10 a.m. – 9 p.m. Closed Mondays & Tuesdays. Closed July 4th, Thanksgiving, Christmas Eve Christmas Day, & New Year’s Day. 1 Possibly Ubah of Isuofia Nigeria, Igbo culture Shrine Figure, 1920s? painted wood Gift of Alfred Landau in honor of Arthur C. Forman, 2002.1.2 About the Art • The frontal pose seen here is characteristic of Igbo figures. The figure’s gesture, with arms extending forward and palms up, shows generosity on the part of the deity represented as well as a willingness to receive sacrifices and other gifts. • Often shrine figures were clothed and painted when they were in use. On this figure, paint is still visible on the head. • Shrine figures like this one were displayed together, in large groups, which were sometimes conceived of as families. They represent deities responsible for the community’s well-being. • This figure may have been carved by Ubah of Isofia, who was active between about 1920 and 1945. 2 Unidentified artist, Ivory Coast, Baule culture Seated Male Figure, c. 1930s-40s wood Gift of Marion and Stanley Robboy in memory of Anne- Marie and Victor Loeb, 2007.2 About the Art • Balanced asymmetry is an important part of Baule aesthetics. Here, for example, the sculptor carved arm and wrist ornaments in the same place on each side of the figure but gave them different forms.