The French Tradition of African Research

1960 ◽  
Vol 19 (3) ◽  
pp. 108-111 ◽  
Author(s):  
Georges Balandier

African research has a long tradition in France, its origin deriving from the colonial responsibilities acquired in Africa South of the Sahara. Originally the work was done by men with no scientific training who, during long sojourns in the area, tried to collect all possible information on Negro societies and cultures. Thus it was administrators (Delafosse, Tauxier, Labouret, etc.), Army men (Desplagnes, Le Hérissé, etc.), and missionaries (R. P. Trilles, etc.) who wrote the first monographs and outlined the first systematic studies. Their scientific endeavor was at first oriented toward general research. They wanted to cover all phenomena from basic ecology and material culture to social data, cultural manifestations, and mental outlook. Such listing of social and cultural items in West and Central Africa did not entirely exclude an interest in synthesis: the essays on linguistic and ethnic classification by Delafosse, the linguistic studies of Gaden and Labouret, the research on religious systems by R. P. Trilles, etc. The Bibliographie de l'Afrique Occidentale Franćaise by E. Joucla (1937), which lists more than 9,500 titles, and the Bibliographie de l'Afrique Equatoriale Française of G. Bruel (1914), including more than 7,000 titles, indicate the very considerable results obtained through the research of non-specialists working as isolated individuals. The publications of the "Comité d'études historiques et scientifiques de l'Afrique Occidentale Française," created in 1916, consist of numerous useful works written by this first generation of French Africanists.

2021 ◽  
Author(s):  
Kyle E. Jaynes ◽  
Edward A. Myers ◽  
Václav Gvoždík ◽  
David C. Blackburn ◽  
Daniel M. Portik ◽  
...  

Author(s):  
D. Brayford

Abstract A description is provided for Fusarium oxysporum f. sp. elaeidis. Information is included on the disease caused by the organism, its transmission, geographical distribution, and hosts. HOSTS: Elaeis guineensis (Oil palm). May also infect E. oleifera, E. madagascariensis and E. melanococca. DISEASE: Vascular wilt. GEOGRAPHICAL DISTRIBUTION: West and central Africa: Cameroon, Congo, Ivory Coast, Nigeria, Zaire. Possibly Colombia. TRANSMISSION: Contaminated soil or plant material. Potentially by means of seed (52, 4182).


Author(s):  
Wyatt MacGaffey

Though seemingly innocent, descriptive, and even commendatory, both “spirits” and “healing” are problematic terms in the history of African studies. Rather than identifying well-bounded domains of African life, both of them have evolved from the history of European attitudes toward Africa. “Spirits” often give rise to problems of well-being that “healing” is called upon to solve. Despite this close connection, spirits have been the primary subject matter of religious studies, whereas healing is among the concerns of anthropology. The study of African religion has thus come to be divided between two disciplines embodying the distinction between “belief” and “knowledge,” the irrational and the rational, developed in Europe during the Enlightenment. Anthropology itself has long divided social life into the separate domains of religion, politics, and economics, assigning the study of each to a different discipline with its own preoccupations and specialized vocabulary. This ethnocentric template misrepresented African societies whose institutions were unlike those of Europe. In the forest zones of West and Central Africa a particular set of beliefs and practices regulated the use of power for personal and collective well-being. Power, or the ability to effect change for good or ill, was and is still thought to be derived from forces called “spirits,” which are in fact as much material as spiritual. Following special procedures, gifted persons obtain power from an otherworld that is simultaneously the earth itself and the land of “the living dead,” who are buried in it. The uses of such power to kill or to cure, for collective or private benefit, define a contrast set of four roles—called for convenience chief, priest, witch, and magician—whose functions are simultaneously moral, political, economic, and therapeutic. This system is open to novel revelations within a stable cognitive framework, and adapts to new conditions. Different ideologies and practices of social regulation are found in other parts of Africa.


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