NONCONFORMITY IN AFRICA'S CULTURAL HISTORY

2017 ◽  
Vol 58 (1) ◽  
pp. 35-50
Author(s):  
DEREK R. PETERSON

AbstractThis article uses E. P. Thompson's last book – Witness against the Beast (1993) – as an occasion to claim oddity, peculiarity, and nonconformity as subjects of African history. Africa's historians have been engaged in an earnest effort to locate contemporary cultural life within the longue durée, but in fact there was much that was strange and eccentric. Here I focus on the reading habits and interpretive strategies that inspired nonconformity. Nonconformists read the Bible idiosyncratically, snipping bits of text out of the fabric of the book and using these slogans to launch heretical and odd ways of living. Over time, some of them sought to position themselves in narrative structures that could authenticate and legitimate their dissident religious activity. That entailed experimentation with voice, positionality, and addressivity.

Author(s):  
Michal Ben-Horin

Literature and music have a long entwined history. Since antiquity, music and poetry (a crystalized form of “literature” or the “poetic”) have been regarded as “twin sisters,” constituting a productive source of creation and inspiration. In the Romantic era (especially German Romanticism) this affinity reached one of its peaks, as demonstrated in the emergence of symbiotic musical-poetic forms and modes of aesthetic expression. From the perspective of cultural history, however, the scope of this relationship is even wider and can be traced back to the overlap between language and music. The compatibility of music and poetry has produced a range of scholarship elaborated in various traditions of knowledge and research disciplines, including semiotics, poetics, aesthetics, musicology, cultural studies, and critical theory. It is well known that sound is a central component of both musical and verbal sign systems. What happens to this sound, however, when we read a story? Moreover, whereas the connection between sounds and poems seems obvious, as shown in the field of research called prosody, which explores various phenomena such as rhythm and alliteration, metric and intonation, the connection between sounds and prose fiction is less obvious. This article focuses on a body of works—theoretical, methodological, and textual—dedicated to the exploration of literature and music relationships in general, in order to understand the relationship between Hebrew literature (including poetry, but mainly prose fiction) and music in particular. Compared to other national literatures such as French, English, and above all German, the scholarly study of Hebrew literature and music is relatively young. Central domains of this study are the employment of sound and acoustic components (i.e., prosody), the incorporation of musical intertexts (i.e., texts that are connected to the realm of music, such as musical terminology, descriptions of music playing, allusions to musical repertoire and themes), and the shaping of analogies between musical forms and narrative structures (i.e., the sonata form or the counterpoint). Hebrew literature also has a history, of course, from the Bible and other ancient texts, to medieval Hebrew poetry, and up to modern Hebrew and contemporary Israeli literature. Viewing these poetic traditions through the specific lens of language/literature and music relationships, an emerging field of study dealing with representations of music in modern Hebrew and Israeli prose fiction will be discussed, alongside scholarship on the relationship between Hebrew poetry and music.


Author(s):  
Mark Sanders

When this book's author began studying Zulu, he was often questioned why he was learning it. This book places the author's endeavors within a wider context to uncover how, in the past 150 years of South African history, Zulu became a battleground for issues of property, possession, and deprivation. The book combines elements of analysis and memoir to explore a complex cultural history. Perceiving that colonial learners of Zulu saw themselves as repairing harm done to Africans by Europeans, the book reveals deeper motives at work in the development of Zulu-language learning—from the emergence of the pidgin Fanagalo among missionaries and traders in the nineteenth century to widespread efforts, in the twentieth and twenty-first centuries, to teach a correct form of Zulu. The book looks at the white appropriation of Zulu language, music, and dance in South African culture, and at the association of Zulu with a martial masculinity. In exploring how Zulu has come to represent what is most properly and powerfully African, the book examines differences in English- and Zulu-language press coverage of an important trial, as well as the role of linguistic purism in xenophobic violence in South Africa. Through one person's efforts to learn the Zulu language, the book explores how a language's history and politics influence all individuals in a multilingual society.


Author(s):  
J. E. Smyth

Between 1924 and 1954, Hollywood was, more than any other American business enterprise, enriched by women: women’s pictures, women audiences and fans, and women filmmakers. McLean, Head, McCall, Davis, Harrison, Hopper, and many other Hollywood women offered collaborative models of the studio system. These are difficult concepts for film historians to face. Recognizing that the Hollywood studio system enabled women’s careers between 1924 and 1954 forces a reconsideration of two ideologies that have held sway over American film and cultural history: the “great man” theory of film authorship, and the assumption that things for Hollywood’s women have improved over time, due to our faith in “progressive” history. Today, women trying to break into the industry are told that although things are difficult and women are not represented equally in the creative professions, the situation has improved since the bad old studio days. “Bunk!” as Bette Davis would have said.


Author(s):  
Justine Humphry ◽  
Chris Chesher

Smart home, media and security systems intervene in the territory and boundaries of the home in a variety of ways. Among these are the capacity to watch the home from afar, and to record these observations over time, as well as using the home as a site of performance for those on the outside. In this paper, we map the meanings of the smart home and explore the tensions between security and visibility, adopting a cultural history and cultural analysis methodological approach. We make a contribution to the literature on the smart home, highlighting its connection to longer trajectories of media and cultural change, and to understanding the contemporary formations of technologised surveillance, with attention to practices that emerged in response to COVID-19. We focus on two aspects of our model of domestic smartification: Ludics (devices and systems for play or entertainment) and exteriorities (security and communication interfaces that remotely monitor and expose the home). We focus on these aspects relating them to ideas of haunting and the uncanny to explore the implications of making what was previously hidden visible and manipulable to others.


Author(s):  
Mário Matos

This contribution focuses on the multifaceted conceptualization of travel in Western cultural history. Several discourses will be addressed that, over time, have oscillated between the sceptical and restrictive on the one hand, and the truly admiring perspectives of the journey on the other. A number of visions of the phenomenon of travel under the binomial spell/curse will be analysed. The different contexts and historical factors that determined the value of travel will be exposed, from its great power of attraction to its restriction by inward looking religious and political systems.


1978 ◽  
Vol 35 (2) ◽  
pp. 219-237
Author(s):  
J. Manuel Espinosa

The centuries-old Spanish folk heritage of our Southwest, and its many faceted and enduring influence on the cultural life of the region, has been written about from various rims of observation. This article describes the pioneer studies of Aurelio M. Espinosa on Spanish folklore in the Southwest, with special emphasis on northern New Mexico. Although he made important contributions to the study of Spanish folklore of southern Colorado, Arizona, and California, and to that of Spain, Mexico, and other parts of Spanish America as well, he devoted most of his research and field work to the upper half of New Mexico which is the richest field of Spanish folklore in the Southwest.In viewing the cultural history of New Mexico, Espinosa reminded his readers that its first century as a Spanish colony, the 17th, was the second great century of Spain's Golden Age of arts and letters. With the vigor of Spain's sense of mission in those centuries, her Golden Age radiated to all parts of Spanish America via Mexico City, Lima, and the other principal colonial capitals. At the same time, from the bookshelf and the store of knowledge of the humble missionary, and the folklore of the Spanish settlers, passed down from generation to generation, the spirit of the Golden Age was reflected on the most remote settled frontiers.


Author(s):  
Ralph L. Barnett

Abstract “Dust thou art, and unto dust shalt thou return.”1 Man has made no observations that would challenge this notion from the Bible and certainly safeguarding systems fall into lockstep. Safety technology has responded to the reality of eventual degradation using four general approaches: reliability design, preventive maintenance, fail-safe design and danger manifestation. The optimum implementation of these approaches will still not eliminate accidents; indeed, no work of manor nature is or can be danger free. Nevertheless, these sophisticated approaches are capable of producing ever-increasing levels of safety, albeit, with attendant ever-increasing cost. It is at once unfortunate and unacceptable that common law2 is not equally sophisticated in dealing with the inevitable failure of safeguarding systems over time. This paper introduces The Doctrine of Manifest Danger which is defined as a design concept using direct cues or indicator devices to communicate to the community of users that the safety of a system has been compromised before injuries occur. Furthermore, the paper addresses a related legal issue by distinguishing between proximate cause and cause of action.


2021 ◽  
Author(s):  
Roslyn M Frank

<p>Translation is usually understood as the practice of rendering a text written in one language into another, a process that also requires taking into consideration the cultural similarities and differences entrenched in each language. In this chapter a set of European folktales, referred to collectively as the tale of “The Bear’s Son,” are analysed, focusing on the way that the interpretative framework utilised by storytellers and their audiences has changed over time. The chapter enters a terrain that has been little explored, engaging with and addressing not only the question of the role played by folktales in projecting cultural mindsets, but also their role in constructing, maintaining, and ultimately deconstructing a worldview that appears to have been grounded initially in the belief that humans descended from bears.</p>


Author(s):  
Stephen Fowl

The use of material images of various gods (idols) in religious worship has a long history and a central place in the polytheistic religions of the ancient world. The worship of these gods is strictly prohibited in Judaism, Christianity and Islam. This practice is generally referred to as idolatry. In addition, the making of images of the one God along with the use of such images in worship is also considered idolatry within these three monotheistic faiths. In the ancient societies within which Judaism, Christianity and, later, Islam emerged, almost all aspects of life were touched by the presence of idols. For a Jew (particularly in the diaspora) or a Christian to faithfully negotiate one’s way through the activities of daily life in such a world required sustained attentiveness and resolve. Over time, idolatry became more generally and metaphorically associated with ideas, motivations, beliefs and commitments that draw believers’ attention away from God. In some instances in Christianity, idolatry simply becomes a synonym for sin. Although it is not common today for Jews, Christians or Muslims to worship fabricated images of their own or other gods, some of the ongoing philosophical and theological issues concern how God’s creation can manifest the invisible God. In what ways, if any, can the created world mediate God truthfully to humans? Can such things as icons be instrumental in the worship of the one God without that worship being idolatrous? In recent French phenomenological writing, some of these issues receive attention. Although these concerns may seem distant from those of the Bible and Quran, they share a common recognition that idolatry stems from a failure of attentiveness, an inability or unwillingness to focus one’s attention and desire upon God in the face of myriad distractions.


Author(s):  
Susan L. Trollinger ◽  
William Vance Trollinger

Biblical creationism emerged in the late nineteenth century among conservative Protestants who were unable to square a plain, commonsensical, “literal” reading of the Bible with Charles Darwin’s theory of organic evolution. As this chapter details, over time a variety of increasingly literal “creationisms” have emerged. For the first century after Origin of Species (1859), old Earth creationism—which accepted mainstream geology—held sway. But with the 1961 publication of The Genesis Flood—Noah’s flood explains the geological strata—young Earth creationism took center stage. Waiting in the wings, however, is a geocentric creationism that rejects mainstream biology, geology, and cosmology.


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