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Patterns of research funding in the UK clearly evidence unequal awarding to the detriment of applicants of African descent. This paper presents a case from 'within' this larger machine of knowledge production: a failed funding application made by two applicants to establish a social science network connecting African/ist scholars in Northern Ireland (UK) to those of its neighbouring Republic of Ireland (EU). Rated highly in the positive peer reviews of those appointed by the funding agency, the deficit cannot be readily placed on the content of the application nor on the universities of the applicants at the time, both highly positioned within the institutional stratifications in the UK and ROI. To illuminate from within this darker side of structural knowledge delegitimation in the global North, we situate this application as an insider example of the conditions which militate against advancing marginalised study areas. We do so to work against the prevailing impression of such work being impossible; turning to that which is not structurally delineated by institutions nor national funding mechanisms. In publishing this paper, we re-assert our ethical obligations and agency as intellectuals to bring to light the defunding of such endeavours and the larger genealogies of influence in our times. [ABSTRACT FROM AUTHOR]

This concluding overview explores themes which provide background to the four articles in the part special issue on popular protest in the Eastern Cape, with a special focus on East London. As these articles demonstrate, East London became the site of some of the most explosive urban popular protest in South Africa from 1950 to 1952. First, we discuss distinctive features of Eastern Cape African history over the long term. Society in the Eastern Cape was shaped by a particularly violent and protracted colonial conquest, lasting a century, but also by an early and widely dispersed missionary presence and relatively incorporative franchise system. Both left deep legacies. Second, we focus on East London, and some social characteristics that underlay the protests of the 1950s. Despite control by an anglophone white elite, the City Council was strongly committed to segregation and conditions in the 'locations' were among the worst in South Africa. This helped to radicalise African urban communities who also united to a degree behind Africanist, rather than class or worker-based, ideas and rhetoric. Third, we discuss participation by women in movements of popular protest in the Eastern Cape, focusing on both rural and urban contexts. Women were deeply engaged in two periods of militant mobilisation in East London: from 1929 to 1931, led by the Independent Industrial and Commercial Workers' Union (IICU) and 1950 to 1952, led by the ANC Youth League. The relationship between political radicalism and spiritual renewal is also briefly discussed. This overview suggests that all three of these historical processes shaped the ideas, patterns, and radicalism of popular protest in early 1950s East London. [ABSTRACT FROM AUTHOR]

Between 2000 and 2008 Zimbabwe experienced an economic crisis that reached its peak in 2007 and 2008. Africanists who have written about the informal sector in general and those who have written about the informal sector during periods of economic crises in particular have emphasized the inverse relationship between the formal economy and the expansion of informal sectors: that economic problems in the formal sectors of the economy led to the expansion of the informal sectors. This meta narrative, however, obscures the experiences of other sectors of the economy during the same period. Using primarily interviews with shebeen owners, patrons, and newspaper reports, this article argues that the same crisis that led to the expansion of other sectors of the economy destroyed the shebeen sector in Bulawayo. This was because the crisis reduced many people’s disposable income, a development which forced many imbibers to change their drinking habits and patterns as they turned to cheaper illegally imported spirits with high alcohol content and to drugs - commodities then not sold in shebeens. [ABSTRACT FROM AUTHOR]

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Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay traces the predominant counter-hegemonic, counter-discursive political and cultural models that obtain on either side of the Atlantic – the black Atlantic and the (pan-)Africanist. Typically read as disparate, even oppositional, competing ideologies, this essay examines the ways in which black Atlantic and Africanist thought migrate – travelling and journeying in ironic echoes and reverberations – across space and time, following similar contours that inscribe troublingly totalizing and exclusionary ideational narratives of black diaspora cultures and ontologies. Engaging the delimiting, signifying imprints and prescriptive modalities that inform and structure both theoretical models, this essay attempts to put black Atlantic and Africanist paradigms into conversation in ways that expand critical studies of black diasporic cultures, African cultures, and their intersecting relationships. In this regard, arguing that such intersectional relations can be evidenced in the migratory, border-crossing ethos and transgressive aesthetic of contemporary African diasporic literature, the essay's particular reading of Adichie's Americanah and Bulawayo's We Need New Names suggests the ways in which these texts advance an ethical imperative for more malleable, inclusive and expansive, ways of reading and re-inscribing the (black) world. [ABSTRACT FROM AUTHOR]

This essay considers the complicated racial dynamics of Vladimir Nabokov's Pale Fire (1962). In particular, it focuses on Charles Kinbote's young Black gardener and John Shade's childhood clockwork toy. In what ways does race matter to Pale Fire ? To what extent is Nabokov critical of—or susceptible to—American racism? I argue that Nabokov shows considerable ambivalence in his depiction of African Americans and that the novel is helpfully illuminated by our noticing how it deploys what Toni Morrison calls, in her book Playing in the Dark , "a real or fabricated Africanist presence." [ABSTRACT FROM AUTHOR]

Copyright of Ayer: Revista de Historia Contemporánea is the property of Asociacion de Historia Contemporanea and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One key step in the process of development is the transition from the personalistic rules and privileges that characterise developing societies to open access orders and rational–legal bureaucracies sustaining impersonal rules. This article uses a micro-data set of Spanish officers to study the politicisation of the army during the Second Republic (1931–1939) taking Franco's Africanist faction as the case study. The military reforms during 1931–1933 increased the impersonality of rules determining the promotion of officers, but executive discretionary powers persisted. The results suggest that changes in the government affected the dynamics of the army. Under conservative governments (1934–1935), Africanists were promoted more rapidly. Centre-left governments during the period of 1931–1933 did not systematically promote Africanists differently, but the revision of promotions in 1933 slowed their careers. The politicisation of the army was one of the factors contributing to the military coup that started the Spanish Civil War. [ABSTRACT FROM AUTHOR]

The article discusses particular pedagogical and intellectual challenges of teaching the subjects of Africa and African history within what are identified as non-African contexts such as international relations (IR) and introductory world history. It distinguishes between transnational histories and Western educational practice, the successful inclusion of African content, and teaching in Africanist terms.

The article offers information on the issue "Journal des Africanistes" presenting different facets of this ethnologist's masterly career.

The symphonic poem Fatše La Heso (My Country) was composed in 1941 by Michael Mosoeu Moerane (1904–1980) as a requirement for completing a BMus degree curriculum through Rhodes University College, which in those days was a satellite campus of the University of South Africa (Unisa). This article argues that both the writing of this work and its subsequent reception history have been adversely affected by various factors, beginning with the fact that Moerane was the first black South African orchestral composer and there have been almost no others since. This was Moerane's only work for full orchestra and he is better known as a composer of choral music in tonic solfa notation, but for historical reasons, the fields of African choral and European orchestral composition have not coincided. The work reflects Moerane's Pan- African sympathies and is avowedly nationalistic. Information about the work and about Moerane has always been scant; and finally, Moerane tried in vain to get the work published. He reacted suspiciously when Percival Kirby—with whom he had previously corresponded about the work—began to ask him personal questions in 1966, saying, "The times do not permit." In this article, the genesis of Fatše La Heso is explained, its structure and relations to African themes are described, and its reception history is explored, in order to promote a better and fairer understanding of this work's personal, historical, political, and cultural significance. [ABSTRACT FROM AUTHOR]

The article discusses about the work of artist Josephine Ifueko Osayimwese Omigie in the history of the Zaria Art Society and Postcolonial Modernism in Nigeria. It mentions that the Zaria Art Society carries a lot of weight in Africanist art history circles with the name of a club founded by students at the first Western style formal art program in Nigeria; and understand the Zaria Art Society as the product of a new system of Western art education in Nigeria. It also focuses on consideration of the art and life of pioneering woman artist as well as of the role of women in modern Nigerian art.

The central argument in this article, drawn from an interdisciplinary study, is that the isiXhosa written poetry produced between 1912 and 1934 is the terrain of a struggle between contending ideologies of Segregation and Africanism. Texts (aspects of culture) produced by prominent writers of the time, namely Mqhayi, Mgqwetho and Solilo, are analysed and interpreted in this article. The findings reveal that the contents of the selected texts promote the ideology of Africanism. The study argues that the Union of South Africa resisted the spread of the Africanist ideology through setting up an ideological and repressive state apparatus that worked for the control of the quality and quantity of literary production, and through asserting the hegemony of the segregation ideology. The findings of the research also reveal that the state apparatus had limited success as the poets continued to disseminate the ideology of Africanism through their poetry. Marxist theory informed by Antonio Gramsci's theory of cultural construction has been employed to analyse and interpret textual significations of isiXhosa written poetry. Gramsci postulates that ideology and culture play a significant role in asserting hegemony. [ABSTRACT FROM AUTHOR]

Scholars have long puzzled over strong nationalism in weak African states. Existing theories suggest that (a) incumbent leaders use nationalistic appeals to distract people from state weakness; or (b) citizens use nationalistic claims to exclude rival groups from accessing patronage and public goods. But what explains robust nationalism in places where politicians seldom visit and where the state under-provides resources, as is true across much of Africa? We propose a theory of familial nationalism, arguing that people profess attachment to a nation-family instead of to a nation-state under conditions where the family, and not the state, is the main lifeline. We substantiate it using surveys from the border between Niger and Burkina Faso, where an international court ruling allowed people to choose their citizenship, thus providing a test for nationalism in marginalised communities. We supplement the border data with surveys and focus groups from the capitals of both countries. [ABSTRACT FROM AUTHOR]

The article presents an interview with social anthropologist Guillermo de la Peña. Topics discussed include Africanist studies that British anthropologists promoted in newly founded cities in various countries of that continent during the first half of the 20th century; the dynamics of sociocultural change of tribal groups in Africa; and his master's thesis on Romanies settled in Madrid, Spain.

Presently certain catchphrases and hashtags have been circulating and trending in the public discourse such as 'white monopoly capital', 'radical economic transformation' and movements' phrases such as 'fees must fall' and 'Black First Land First' formulated in response to issues around education, land and race specifically. However, Robert Sobukwe, intellectual giant of the pan-Africanist struggle, articulated very strong beliefs underpinning these burning societal questions from as early as the 1940s. His incarceration, banishment and ultimate death in 1978 left a political vacuum in South Africa and more than twenty years after democracy, the aforementioned issues Sobukwe stressed during his time need to be revisited. South African is currently experiencing a massive resurgence in the narrative and discourse regarding the need for dialogue around education transformation, land reform and race as a whole. Therefore, this article seeks to draw unpack Sobukwe's take on these three burning issues in relation to the current discourse in South Africa today underpinned by pan-Africanist philosophy. [ABSTRACT FROM AUTHOR]

This paper explores the life of the Basel missionary Edmond Perregaux (1868-1905) in Switzerland and among the Akan of Ghana. It is concerned with the construction and expression of his selfhood in and between two different worlds in the later nineteenth century under the aegis of an ever advancing globalization. In brief, the paper looks at a Swiss missionary as an actor in Africa and among Africans and reflects upon the matter of reconciling and integrating these two arenas of experience in the formation of his individual subjectivity. It is aimed at creating a much needed bridge between the discrete concerns of Missionary and Africanist historians, and to suggest within the framework of a single individual life the possibilities for a richer, more textured understanding of personhood when all due attention is paid to the interactions between the shaping environments of both home and abroad. [ABSTRACT FROM AUTHOR]

The author reflects on the contributions of the academic ancestors of African art historians and the African elders who have shared their knowledge with those who visited their communities to know about the art, performances, rituals and practices they created. He examines the possible influence of the Cold War on the work of early Africanists. He also describes the work of several notable Africanists, including Roy Sieber, Alan Merriam, Robert Farris Thompson, Lois Mailou Jones, Paul Wingert, Melville Herskovits and Frank Willett.

The article explores the contributions of Africanist Arnold Rubin to the study of African art in the 21st century. Rubin challenged the assumptions of his own academic traditions and discussed his thoughts on the development of the field of African art studies at a conference at the University of California, Los Angeles (UCLA) in 1979. As an "African Arts" editor in the first decade of its publication, he was able to express his goals for Africanist art history. Information on the history of the journal is also provided.

Copyright of IBEROAMERICANA. América Latina - España - Portugal is the property of Vervuert Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a reflection of the author on the direction of African studies based on his experience as an African historian and Africanist. He mentions several factors that contributed to his scholarship including training in France in the classical tradition of historiography, his acceptance in the Department of History at Universite Cheikh Anta Diop, and in Department of History and the Center for Afroamerican and African Studies (CAAS) at the University of Michigan.

Pan-Africanists and proponents of Négritude associate home with Africa. However, Derek Walcott detours from this essentialist belief. My interpretation of his epic poem, Omeros (1990), provides a detailed analysis of Walcott's negative attitude toward Négritude. Among the characters in Omeros, this paper focuses on Achille's quest for self and identity in Africa. Taking Homi Bhabha's concept of the "unhomely" as an analytical tool, I will show how Walcott critically illustrates the unhomeliness of Africa as home for Afro-Caribbeans. Even though essentially Africa is regarded as the ancestral homeland for people of African descent, the uncanny feeling it creates, negates this association. Yet, Omeros proposes that the New World itself, in spite of its ambivalences, can be home for the New World inhabitants as it could create a sense of familiarity--or what Yi-Fu Tuan terms "topophilia"--and a communal sense of relatedness. As I will argue, these features can be taken as characteristics of home and can create, albeit not a true home, but a sense of at-homeness with the context of the new location. [ABSTRACT FROM AUTHOR]

The article focuses on several topics as of October 2018 including the International Press Institute that has bestowed its World Press Freedom Hero award upon Angolan anticorruption journalist Rafael Marques de Morais. Topics discussed include Nelson Mandela Annual Lecture given by former U.S. president Barack Obama; Taiwan Foundation for Democracy celebrated its 15th anniversary and Journal of Democracy's editorial board member E. Gyimah-Boadi top receive the Distinguished Africanist Award.

This essay uses Anne Anlin Cheng' s concept of racial melancholy to analyze Wallace Stevens' s poem "Like Decorations in a Nigger Cemetery," arguing that Stevens experiences the frustration of his ambition to be a representative poet when he finds himself confronted with an Africanist presence and its reminder of racial violence. As an instance of racial awareness in the context of white modernism, Stevens' s poem is exemplary as an immanent critique of the modernist ambition for the representative poet who can sustain celebrity. The essay argues that the poem models a kind of coldness that is calculated to make visible to readers the difficulties for a white poet as he affectively approaches an imaginative encounter with racial violence against an Africanist presence. [ABSTRACT FROM AUTHOR]

In the first half of his anthropological career, Jacques Maquet established himself as one of the leading Africanists both through the richness of his ethnographic fieldwork experience and through his ability to develop new insights into the role played by symbols in various African cultures. By applying Maquet's theory of symbolic participation to the analysis of recent transformations in the baby rituals used by diasporic Azande populations, this paper documents how symbolic participation mitigates physical separation and perpetuates ethnic identity. Azande mothers and midwives displaced from their ancestral territory and now living in Uganda use certain analogic ritual configurations to connect babies to their homeland in South Sudan. In so doing, they imprint Azande ethnicity on the baby and on older children participating in the baby rituals. These ritual innovations demonstrate how symbols can create their own meaning. [ABSTRACT FROM AUTHOR]

The article discusses achievements of Frances Cress Welsing as an African American psychiatrist. It states that Welsing for several decades was consistent and resolute is her contention that the system of white supremacy was means to ensure white genetic survival, and mentions his popularity as Black Nationalist, Pan-Africanist, and African-centered. It notes that significance of his work in interest of African peoples worldwide.

The article discusses the role of global international institutes or global studies in deepening the training of graduate studies in the field of African studies. Topics addressed include the limitations imposed upon by global studies on area studies, the role of African scientists and Africanists in knowledge production outside science and technology, and advantages of the renewed interests in global studies to Africanists. An overview of African studies at Cornell University is offered.

This paper will discuss the relationship between religion and national identity in Jamaica. Pan-Africanists argue that slavery created a feeling of racial identity among Negroes in Jamaica. Though, the feeling of religious identity that Christianity created among West Africans in Jamaica has been missed, negated, or put on the periphery by this model. This paper discusses two main points: (a) structural Christianizing of Negroes in Jamaica; and (b) how did Negroes actively incorporate European Christianity in their lives? To answer these questions, I reviewed the works of three well-recognized black Jamaican scholars: Horace Campbell, Pan-Africanist; Aggrey Brown, black power advocate; and Don Robotham, a Marxist and black working-class advocate. I argue that, through education and practice, Christianity provided the unifying concept of a Creator who designed and upheld the universe; subsequently, a national community among polytheist West Africans and/or Negroes in Jamaica was created. This paper also posit: (a) a counter-discourse to conventional black Anglophone Caribbean and Jamaican scholarship that suggests that race is the source of black Jamaicans' national identity; (b) an essay on ideas and interpretations of European Christianity in Jamaica covering the period 1754-1854; (c) that Nonconformist European Christianity deserves a primary place in the larger project of discovering the national identity in Jamaica; and (d) that this collective birthright of black Jamaicans and deserves to be broadly known. The paper is significant because it adds to the black slave literature about the emergence of primarily tribal West Africans into a cohesive, collective identity as Jamaicans under European slavery in the New World. Implications of this paper include the following discussion: current black, English-speaking Caribbean/Jamaican views and scholarly works are monolithic or one-sided on the subject of the Caribbean/Jamaican identity. What is specifically ignored or negated in the literature is the civilizing influence that European Christianity provided in Jamaica. [ABSTRACT FROM AUTHOR]

An interview with Professor Malyn Newitt of King's College London is presented. When asked about his first meeting with Africanist Patrick Chabal, Newitt mentions the Charles Boxer Chair in Portuguese History at King's. Also discussed are Chabal's lectureship at the college, his contribution to nationalist movements in Africa during the 1980s, and the influence of early experiences with Africa on his later work.

This introduction sketches the history of anthropological network analysis and examines its influence and significance with regard to contemporary conceptual and theoretical concerns in the discipline. It is argued that recent Melanesian ethnography is an effect of, and owes a debt to, certain mid-twentieth-century developments in Africanist anthropology. These debts allow for the elicitation of concepts and concerns from Melanesianist anthropology and their deployment in the analysis of African ethnography. Such deployment may in turn explore the limits of these conceptual constructs and allow for their return in distorted and extended forms. As demonstrated by the contributors to this special issue, the historical relationships between Melanesian ethnography and Africanist anthropology hence enable an exchange of theoretical gifts and traffic in analytics that cut the network and separate the two regions, thus allowing for a new form of anthropological comparison. [ABSTRACT FROM AUTHOR]

This afterword is not a direct response to individual essays; it is instead a response to the spirit of the 'Afrinesia' experiment as a whole. It is prompted by a desire to imagine a return on the goodwill of the contributors to this special issue: Africanists thinking through the lessons and limits of Melanesian anthropology. In considering what Melanesianists might gain from thinking through Africanist anthropology, I speculate on potential openings. This includes an appreciation of the way that the experiment produces an effect of conventionality in the (Melanesianist) reader. [ABSTRACT FROM AUTHOR]

The study of Africa has been a contested terrain for many years. But, in the past half century, the long-held canonical position of the white scholar supposedly an 'expert' on Africa -- (henceforth referred to as the Africanist) has been eroded by the ascension of the African American voice. This development heralded two worldviews insofar as the study of Africa(ns) is concerned. In the last thirty years or so, a third way buttressed by the emergence of the African scholar from Africa has also added to alternative opinion about Africa. For this and other reasons, the conceptions housing the study of Africa(ns) are shrouded in considerable differences of interpretations; hence the purpose of this paper, which is to examine fundamental characteristics of the 'conceptions' housing the study of Africa(ns) as they obtain in the three definitive regions, namely the United Kingdom, the United States of America and South Africa. [ABSTRACT FROM AUTHOR]

The aim of this article is to provide a perspective on the development of knowledge and the teaching of Political Science on Africa from a South African view point. The article sketches the historical context of the study of the politics of the continent in relation to various institutions. It also discusses the development of teachers and scholars who were involved in the emerging field of study as well as some of the controversy around the transformation of the higher education sector in the country. Publications on the politics of Africa suggest an initial focus on the core issues in the politics of South Africa, and only later on the continent itself. Some of the professional associations are also referred to. The conclusion is reached that the study of the politics of Africa in South Africa is more than an idea and is becoming more centrally located in the discipline as well as in allied multi-disciplinary approaches, and is poised for further growth as the countries of the continent become more integrated. [ABSTRACT FROM PUBLISHER]

Copyright of Revue Tiers Monde is the property of Librairie Armand Colin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An obituary for German ethnologist, Africanist, and narrative scholar Rüdiger Schott is presented.

The essay presents a reflective discussion and dialogue about the role of Africa in Black Studies. Using MSU's PhD program in African American and African Studies as a case study, the paper analyzes the program's name, curricular, faculty research and teaching profiles, and the evolution of the program's institutionalization to examine these dimensions in relation to important indices for assessing the legitimacy of Black Studies in 2012. The author proposes the notion of the Black Studies Africanist as a way for Black Studies academic programs to unapologetically re-claim the study of Africa as an integral component of Black Studies and a centrally integrated region of advanced study among the Black World. As current director of MSU's Black Studies program, the author argues that along with a Black Studies' Americanist, as well as the African Diaspora scholar, a Black Studies Africanist-trained scholar would contribute to the program's fostering of both a regionally deep, comparatively robust, and globally interconnected distinctive approach to Africa in relation to Black/Africana World Studies. Achieving this objective would formulate a very different genre of Africanist (methodologically, ideologically and scope of content) study that identifies culturally and historically with Africans compared to the solipsist-alienated traditional disciplinary mainstream and dominant African Studies area foci; and that contributes to the actualization of Africana Studies scholar, Paul Zeleza's call to integrate traditional Black Studies and new African-centered African Studies initiatives into a single academic paradigm. [ABSTRACT FROM AUTHOR]

The author discusses the reason for African studies scholarly community to reject the military and intelligence funding during the U.S. Cold War intervention in Africa, despite of the pressure from the government and senior administrators. He examines the Cold War policies that put down the position of Africa and the changes in the African activism. He also explain the quality and scale of the less comprehended U.S. military planning for Africa and the possible response of Africanists.

Abstract This article re-examines the question of Albert Schweitzer's career as a medical missionary in the Gabon. After noting that Schweitzer has rarely been the subject of any discussion among Africanists and explaining why that is the case, the article looks at why Schweitzer decided to go to the Gabon, how he perceived his role there, how his attitudes to colonialism evolved, and what role his African experience played in the evolution of his thought. Among other things, the article seeks to bring out tensions and contradictions in Schweitzer's relationship to the African continent. [ABSTRACT FROM AUTHOR]