african history
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ICR Journal ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 314-330
Author(s):  
Habibat Oladosu-Uthman ◽  
Mutiat Titilope Oladejo

In Africa, the culture of veiling by Muslim women is profound. While Muslim societies vary across Africa, several forms of textile and art feature in the use of veil. It is particularly important to state that veiling is historical as it had been embedded as a Muslim culture since the evolution and spread of Islam in Africa. It is also true that the Islamic integration of African cultures is very much alive and visible. The story of veiling became prominent and was influenced by Ottoman rule and cross-cultural intergroup relations through the Trans Saharan trade routes. This paper focuses on the history of veil as a spiritual, artistic, political and economic factors in the identity making of Muslim women in Africa. The historical method is adopted to interrogate the complexities associated with veiling as a Muslim culture using photographic representations, books and journals. Photographic representations of women’s dress in the Ottoman empire gives way to understand how the dress styles diffuse into African societies.    


2021 ◽  
Vol 20 (2) ◽  
pp. 113
Author(s):  
Walter Rodrigues Marques

O artigo objetiva a reflexão sobre educação não-formal em espaço museológico, no sentido de desenvolver habilidades de leitura de imagens, contextualizando-as e, elaborar propostas poéticas embasadas na educação museal (não-formal) e arte/educação por meio da mediação cultural no Museu Cafua das Mercês (Museu do Negro).Tem por finalidade descrever a proposição de práticas educacionais não-formais em mediação cultural na Cafua das Mercês, integrante do complexo MHAM (Museu Artístico e Histórico do Maranhão) embasando-se na educação museal e arte/educação. A educação não-formal contribui para o crescimento cognitivo, emocional e social dos indivíduos como sujeitos de pertencimento identitário, como o que preconiza a Lei n.10.639/2003 sobre o ensino de história e cultura afro-brasileira e africana. Utilizou-se como aporte teórico, Barbosa (2009), tendo o museu como melhor possibilidade de aprendizagem do que a escola; Gohn (2015), ensino de arte não-formal; Selbach (2010), didáticas do ensino de arte; Cury (2005); Chagas (2005), espaços museológicos e a legislação pertinente ao tema. A proposição metodológica é a de realizar-se visitas mediadas aos museus e a produção de reflexão crítica por parte dos educandos e docentes. Espera-se que a partir das visitas ao Museu do Negro, haja ressignificação da visão quanto ao escravizado.AbstractThe article aims to reflect on non-formal education in a museum space, in order to develop skills in reading images, contextualizing them and developing poeticproposals based on museum education (non-formal) and art/education throughcultural mediation in the Cafua das Mercês Museum (Negro Museum). Its purpose is to describe the proposition of non-formal educational practices in cultural mediation in Cafua das Mercês, part of the MHAM complex (Artistic and Historical Museum of Maranhão) based on museum education and art/education. Non-formal education contributes to the cognitive, emotional and social growth of individuals as subjects of identity belonging, as advocated by Law n.10.639/2003 on the teaching of AfroBrazilian and African history and culture. It was used as theoretical support, Barbosa (2009), with the museum as a better learning possibility than the school; Gohn (2015), non-formal art teaching; Selbach (2010), didactics of art education; Cury (2005); Chagas (2005), museum spaces and legislation relevant to the theme. The methodological proposition is to carry out mediated visits to museums and the production of critical reflection by students and teachers. It is expected that from the visits to the Museu do Negro, there will be a redefinition of the vision regarding the enslaved.


2021 ◽  
Vol 14 (3) ◽  
pp. 51
Author(s):  
Luís Carlos Ferreira ◽  
Euclides André Musdna Malú

O propósito do texto é discutir o processo de reeducação das relações étnico-raciais na educação de jovens e adultos, a partir das identidades negras no cotidiano escolar da EJA. É um estudo de abordagem qualitativa em que recorremos à pesquisa bibliográfica, cujos referenciais estão pautados em documentos legais como a Lei 10.639/2003, Diretrizes Curriculares Nacionais das Relações Étnico-Raciais e para o Ensino de História e Cultura Afro-Brasileira e Africana, Censo Educacional de 2019; além do aporte teórico em Falola (2020), Oyêwùmí (2018), Gomes (2005), Odé Inocêncio (2001), Schwarcz (2012), dentre outros que fundamentam a discussão. No primeiro momento, consideramos os dados oficiais de pardos e pretos informados nas matrículas da EJA, como resultado do Censo Educacional (2019) e seus efeitos na produção das identidades e reconhecimento das culturas africanas e afro-brasileiras. No segundo momento, problematizamos a questão da reeducação para as relações étnico-raciais reconhecendo que, passados dezessete anos de implementação da primeira versão da Lei 10.639/2003, não foram suficientes para a ressignificação dos conhecimentos potenciais de África e da diáspora. Por fim, é necessário continuarmos a discutir os aspectos ligados à dimensão da corporeidade, africana e afro-brasileira, tornada invisível e negada nas salas de aula da EJA; às múltiplas abordagens das religiosidades de matriz africana; às inúmeras manifestações e práticas culturais de raiz africana conectadas com as experiências de seus descendentes brasileiros, sem esgotarmos o debate.Palavras-chave: Relações Étnico-Raciais; Identidades africanas e afro-brasileiras; Educação de Jovens e Adultos.EJA’s black identities in dialogue with the (re)education of ethnic-racial relationsABSTRACT The purpose of the text is to discuss the process of re-education of ethnic-racial relations in the education of young people and adults, based on black identities in the daily life of EJA. It is a study with a qualitative approach in which we resorted to bibliographical research, whose references are based on legal documents such as Law 10.639/2003, National Curriculum Guidelines for Ethnic-Racial Relations and for the Teaching of Afro-Brazilian and African History and Culture, Census 2019 Educational; in addition to theoretical contributions in Falola (2020), Oyêwùmí (2018), Gomes (2005), Odé Inocêncio (2001), Schwarcz (2012), among others that support the discussion. At first, we considered the official data of browns and blacks informed in EJA enrollments, as a result of the Educational Census (2019) and its effects on the production of identities and recognition of African and Afro-Brazilian cultures. In the second moment, we problematize the issue of re-education for ethnic-racial relations, recognizing that, seventeen years after the implementation of the first version of Law 10.639/2003, it was not enough for the re-signification of the potential knowledge of Africa and the diaspora. Finally, it is necessary to continue to discuss aspects related to the dimension of corporeality, African and Afro-Brazilian, made invisible and denied in EJA classrooms; the multiple approaches to African-based religiosities; to the countless manifestations and cultural practices of African roots connected with the experiences of their Brazilian descendants, without exhausting the debate.Keywords: Ethnic-Racial Relations; African and Afro-Brazilian Identities; Youth and Adult Education. Las identidades negras de EJA en diálogo con la (re) educación de las relaciones étnico-raciales RESUMENEl propósito del texto es discutir el proceso de reeducación de las relaciones étnico-raciales en la educación de jóvenes y adultos, basado en las identidades negras en la vida cotidiana de EJA. Se trata de un estudio con enfoque cualitativo en el que se recurrió a la investigación bibliográfica, cuyas referencias se basan en documentos legales como la Ley 10.639 / 2003, Lineamientos Curriculares Nacionales para las Relaciones Étnico-Raciales y para la Enseñanza de la Historia Afrobrasileña y Africana y Cultura, Censo 2019 Educativo; además de aportes teóricos en Falola (2020), Oyêwùmí (2018), Gomes (2005), Odé Inocêncio (2001), Schwarcz (2012), entre otros que apoyan la discusión. En un primer momento, se consideraron los datos oficiales de pardos y negros informados en las inscripciones de EJA, como resultado del Censo Educativo (2019) y sus efectos en la producción de identidades y reconocimiento de las culturas africanas y afrobrasileñas. En un segundo momento, problematizamos el tema de la reeducación para las relaciones étnico-raciales, reconociendo que, diecisiete años después de la implementación de la primera versión de la Ley 10.639 / 2003, no fue suficiente para la resignificación del conocimiento potencial. de África y la diáspora. Finalmente, es necesario seguir discutiendo aspectos relacionados con la dimensión de la corporeidad, africana y afrobrasileña, invisibilizados y negados en las aulas de EJA; los múltiples enfoques de las religiosidades africanas; a las innumerables manifestaciones y prácticas culturales de raíces africanas conectadas con las vivencias de sus descendientes brasileños, sin agotar el debate.Palabras clave: Relaciones étnico-raciales; Identidades africanas y afrobrasileñas; Educación de jóvenes y adultos.


2021 ◽  
pp. 1-13
Author(s):  
Laura S. Grillo

Abstract Achille Mbembe shows how the West’s denigrating projections on Africa as a chaotic void perpetrated a founding epistemic violence. The matrix of Black Reason, Blackness, and The Black worked systematically to justify colonialism and undermine African subjectivity. By maintaining its grip over the psyche, the postcolonial commandement effortlessly and indefinitely sustained subjugation. This is its ‘little secret’. Mbembe suggests that liberation may be possible by appealing to an archive from the ‘underside’ of African history to retrieve a self that is not constituted by toxic colonial projections. Drawing on my work An Intimate Rebuke: Female Genital Power in Ritual and Politics in West Africa, I argue that the traditional appeal by postmenopausal women to their ‘bottom power’ is just such a living matrix – a ‘matri-archive’. Performing this ritual in the context of public protest, the ‘Mothers’ deploy their own ‘little secret’ with the capacity to break the hold of the postcolony’s spell.


Author(s):  
Andy Merrills

The present chapter examines the historiography of Vandal and Byzantine religion from ca. 1785 to the present. Until relatively recently, extended studies of post-Roman North Africa were scarce. The works of Charles Diehl (1896) and Christian Courtois (1955) are striking exceptions within a field primarily interested in earlier periods of North African history. During the 19th century, the Vandals were primarily viewed for their military and political activity, rather than their religious policies, and Byzantine Africa was generally presented as a coda to Roman and early Christian periods of occupation. The dramatic expansion of archaeological and philological scholarship in the latter part of the twentieth century had an important effect upon the understanding of these groups, but it is only in the last twenty years that detailed scrutiny of the later periods of pre-Islamic North Africa have become widespread.


Author(s):  
Alden Bass

This essay follows the broad contours of patristic and ecclesiastical history relative to African Christianity. Rival Catholic and Protestant narratives of the origin and trajectory of African Christianity in the early modern period continued to influence historiography, even after the acceptance of critical historical methods in the 19th century. The advent of archeological research in the colonial period opened new vistas on African history and ushered in the sociohistorical approach which characterized early Christian studies in the 20th century. Finally, the “linguistic turn” in early Christian studies inspired by critical theory has directed recent research toward issues surrounding the identities of African Christians, rhetorical and real.


2021 ◽  
Author(s):  
◽  
Craig Watterson

<p>This thesis examines the infrastructure behind the academic discipline of African History. By looking at government reports, a selection of reflective essays and memoirs written by key historians, and the key precolonial sources that have driven select studies, my thesis explains how African History emerged in British and U.S. universities. Key factors include the English colonisation of Sierra Leone in 1787, the affiliation of Fourah Bay College with the University of Durham in 1876, and the creation of universities in 1948 in Nigeria, Sudan, Uganda and Ghana. In Britain, the importance of African territories resulted in a series of influential reports that shifted missionary controlled education on the African continent to colonial government control. After 1945 a series of pivotal government reports established the impetus and funding for the academic institutionalisation of African History in the United Kingdom. The influence of an English academic recognition of African History provided a transnational current of ideas that flowed between Africa and the United Kingdom, and from there to the United States. With the advent of the Cold War the United States recognised the importance of developing Area Studies programmes, including African Studies, and during the 1960s and 1970s became world leaders in the field. Crucial to this development was the role of pioneering historians who travelled to Africa to teach and research, and who then returned to train a new generation of Africanists. Africanist scholars, recognising the importance of African agency, expanded the shape of the discipline through investigation of oral sources and reexamination of extant pre1800 European written records. 'Charter historians' established university programmes that would produce scholars with the necessary skills required to sustain the new discipline. The infrastructure that undergirded and positioned African History in the mainstream of academia is analysed indepth, and is, as such, the central theme of this thesis.</p>


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