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A Fallen Citadel and Other Poems is a powerful collection of over forty prose poems. The poems cover an array of issues ranging from the crisis that ensued after the 2007-2008 elections in Kenya to other social issues: loss of identity, poverty, hopelessness, and AIDs. These poems are powerful, vivid, full of imagery, and delightful. Some begin tragically, but end with hope; they begin with an everyday event, but end with a philosophical question about the meaning of life; and others are not only disturbing, but also thought provoking. Abala's poetic maneuvers in this collection are bound to delight and fascinate any reader.
My Brother, My Sister
(2012)
The fiery passion and epigrammatic terseness with which Loretta Burns re-enacts her experiences and observations as an African American woman in contemporary America reveal her as a poet of life who transcends the labels African American, feminist, and/or womanist. Her poetry captures moments and scenes of living that echo her impressions and intuitions of a world trapped between appearance and reality, illusion and disillusion, expectation and realization, the material and the spiritual. Through her deceptive simplicity of diction, she explores the nooks and crannies of her psyche as well as her society's. It is a poetry written from the depths of the heart that calls attention to the mystery and sacredness of the everyday. It therefore comes as no surprise that Loretta Burns and Bill F. Ndi, the Cameroonian-born poet with a fierce drive for global peace and the oneness of humanity, should collaborate on a collection of poems. With vibrancy and a sense of urgency, their lines evoke humanity's perpetual struggle for freedom and its search for meaning.
Globalization is a term that describes the contradictory economic, political, and cultural processes of world capitalist integration. Although capitalism has been of a global character since the 1400s, the current phase of globalization is manifest by emergent transnational institutions, changing relations between multinational corporations and assaulted paradise of sovereign nation-states and the development of a global monoculture of consumption among feuding class divides. This book examines the relationship between globalization and nation states, the dynamics, contradictions, and crisis of global capitalism, and the developing and maturing class struggles and the prospects for social change and transformation of global capitalism. It examines these class struggles within the context of the globalization of capital and draws out the political implications of this process for the future course of capitalist development on a world scale. In this book Tatah Mentan drives home the point that contemporary neoliberal globalization is in fact an advanced stage of capitalist hegemonism and that the contradictions of 21st century globalization are thus a projection of the contradictions of capitalism on a global scale, with all its inherent exploitative characteristics and militarized class conflicts that will lead to the revolutionary transformation of vulture capitalist society. He argues that dominant global processes are not an immutable feature of capitalism, but are contested by social class actors across these three dimensions.
This book is the fascinating study of Christian enclaves in the Southern Cameroons of the colonial era. The Christian enclaves came into being with absolute spontaneity as a modus vivendi. Oblivious of the danger in store both colonial governments and traditional authorities provided the conditions in which these Christian villages took root and flourished. However what had taken root in the territory as a self-protection mechanism, soon unleashed its lethal, enticing tentacles luring both the wives of royals and commoners into their bosom. This disruptive influence of Christian villages threatened the survival of ethnic groups, arousing the rancour of traditional authorities and civil administrators. In many ways the Christian enclaves inhibited the potential of colonial governments to administer the territory. These states within a state propagated by the missionary in the most insidious and perfidious of all manners sowed within their own bosom the seed of self-destruction. The whole issue of runaway wives of royals and commoners alike who took refuge in the Christian villages troubled both the colonial and traditional authorities. By offering a safe haven to these runaway wives and welcoming women who were outside the traditional male authority in a tribal setup, the missionaries began sowing within the Christian communities the seeds of their own self destruction. Records of wives of Fons and commoners escaping into these enclaves, eloping with a man and returning pregnant remained the regular subject of several colonial intelligence reports. Highhanded methods by missionaries in these villages brought both the missionaries and their work into disrepute. In less than a quarter of a century these enclaves had lost the war of attrition waged by colonial and traditional authorities. Worn out by endless strife and dissension within and without and forced by contingency, what had been conceived to be ideal Christian communities with snowballing effects, saw its premature demise.
When an ex-commando, a man seeking celebrity status, prepares to rob the Louvre Museum of the Mona Lisa, his 'wife' discovers that she is his mistress. In the eye of a cyclone, her son and she base their lives on hope. With a business proposal is another murderer prophesied as 'a demon in human form'. At the Vatican, he once aspired to be the first black pope. He is angry with God and his eyes are set on a billion-dollar heist. The ex-priest baits his archenemy and makes his way to a scaffold. Of the happiness he found after cursing God, he is tired. Scars disfigure his manhood. The two men are fugitives lethally dangerous to the other. While the ex-priest desires to honour the same gods and spirits that wrecked his priesthood, the ex-commando must rise above his limitations or he risks total ruin.
This book brings together six seminal essays by Professor Bernard Nsokika Fonlon, essays first published mostly in the 1960s in ABBIA (Cameroon Cultural Review) and in the pages of leading newspapers in Cameroon. Preoccupied with the cultural dignity, humanity and freedom of Africa and Africans, Fonlon never contented himself with stating the problem. In a very Socratic and scientifically systematic approach, he proposed solutions as well. Patiently pedagogical, philosophical and steeped in the classics he convinced his readers through the force of argument. In 'The Task of Today;' Fonlon invites Cameroonians and Africans to face the challenge of nation-building and development in a world where imperialism is far from dead and buried. 'Random Leaves from My Diary' shares his aspirations and challenging experiences as a young seminarian learning to be relevant to God and the Catholic Church. In 'Will We Make or Mar' Fonlon is worried, and indeed frustrated, by the temptations of material pursuits and the love of money threatening to derail modern elites charged with the postcolonial destiny of African nations. As a member of the Cameroon National Union, in 'Under the Sign of the Rising Sun, ' Fonlon preaches patriotism and compromise. In 'Idea of Literature, ' Fonlon expresses his passion for art as the pursuit of beauty and the sublime, stressing, as he was wont to do, that no race or culture has a monopoly of this aspiration. 'A Case for Early Bilingualism' invites Cameroonians to take advantage of their English and French linguistic colonial heritage, by embracing bilingualism in early childhood and playing a major role in an interconnected world where interpretation and translation is eternally needed.
Faced with a deepening crisis in their universities, African students have demonstrated a growing activism and militancy. They have been engaged in numerous, often violent, strikes for improvements in their deteriorating living and study conditions and the introduction of a democratic culture in the universities and society as a whole, including the right to express their views, organise in student unions and participate in university management. This book focuses on a recent violent strike action in Cameroons state universities, with special attention to the University of Buea the only English-speaking university in the country between 1993 and 2011. Such a detailed study on student strikes is still rare in African studies, and maybe even more important, this book pays special attention to certain elements that have been of great significance to the strike but are often overlooked in narratives of other student actions in Africa, namely the use of cell phones, differences in gender roles of student activists, the religious dimensions of the strike, the central role of some public spaces like bars and cafés for the planning and execution of student strikes, and the power of the photocopier. The book goes far beyond simply documenting the various protest actions of students against the state and university authorities. It also provides ample room for comments from journalists and other civil-society members and groups on various aspects of the strike.
This book offers an intriguing account of the complex and often contradictory relations between music and society in Freetown's past and present. Blending anthropological thought with ethnographic and historical research, it explores the conjunctures of music practices and social affiliations and the diverse patterns of social dis/connections that music helps to shape, to (re)create, and to defy in Sierra Leone's capital Freetown. The first half of the book traces back the changing social relationships and the concurrent changes in the city's music life from the first days of the colony in the late 18th century up to the turbulent and thriving music scenes in the first decade of the 21st century. Grounded in this comprehensive historiography of Freetown's socio-musical palimpsest, the second half of the book puts forth a detailed ethnography of social dynamics in the realms of music, calibrating contemporary Freetown's social polyphony with its musical counterpart.
International development has its origins in the histories of nineteenth and early twentieth-century European colonisation. What happens when a leading colonial power decides to transform a model tropical colony, relying on head-loading of goods as the predominant form of transport, into a modern market economy on the back of the greatest British industrial ingenuity of the time - railways? In this meticulously researched book, Komla Tsey brings to light the historical origins of a wide range of issues confronting present-day international development researchers and policy-makers, such as technology transfer, wealth creation versus equity of access, and ways to evaluate the benefits of development work, especially across cultures. In the context of the early twenty-first-century international investment interests in resource-rich Africa, Tsey argues, forensic historical research is required to determine the precise nature and scale of the financial and humanitarian injustices committed by British colonialists during the construction of major public works projects. More than providing opportunities to take possible legal actions for reparations, this research should also serve as a reminder to present-day African policy-makers and their international and local business partners that the injustices and blatant abuses of power of the past should never be repeated.
In the instinct to survive those who are able to dominate the competition go about their activities as if others (humans and non-humans) did not matter or did not have interests. Selfishness becomes more prevalent as a people move from elementary economic systems to modern economic systems. The major reason why economic systems collapse is human selfishness. Despite all the achievements in science and technology, there are still poor people in the world and environmental cataclysms have become daily occurrences. This is because the would-be agents of development, such as Multinational Corporations and states, are largely motivated by selfishness. Unfortunately, poor economies pursue development using borrowed models formulated for selfish reasons. Needless to say, the solution to current economic and environmental challenges does not lie in abstract economic jargons or more advanced technological machinery but in taming the evil of human selfishness. This book makes a strong case for a vaccine against the virus of selfishness, namely, education for altruistic egoism.
This book presents innovative material on ethnography; more specifically, it exposes events where African individuals deal with the supernatural - such as: reaction to the death of a child whose surgical operation was considered an answer to prayers to God, how African students have dealt with evil spirits in their lives, how African people have experimented the phenomenon of 'miracle' with their specific religious background that merges imported religions (Christian and Islam) and their traditional cultural religious beliefs. The material is also of interest to readers concerned with the need for dialogue between religions for the purpose of finding solutions to conflicts arising in the modern world. The book is truly thought-provoking. See for example what happens when a Muslim faces Jesus Christ as recounted in chapter 5. Mevoutsa's testimony in chapter 6 is a perfect example that exposes the way Africans attached to their traditional cultures believe that God may use tradition healers to manifest his presence among his creatures.
This is a dense, erudite collection of finely crafted poems that powerfully reflect on vices such as war, bad governance, deforestation, dissipation, greed, oppression and cruelty. The poems also tackle other important phenomena of life such as love, anxiety, weather, time, politics, morality, economics, justice, culture and the environment. The virtue of these finely tuned poems does not only lie in their philosophical questioning, but their artistic merit and audacious reflection of issues pertinent in human life of all ages. While some of the poems provoke amusement and others tears, the corpus of the collection educates through entertainment. The poetry penetrates into the greater depths of the public's psyche to appraise, query, empty and expose their concerns in such a manner that should hopefully make those who cause or ignite human tribulations to rethink their actions and those haunted by the same to stay vigilant.
When a correlation emerges between a prophecy and a police investigation, and a kidnapper maintains his presence at a crime scene, a woman dreads the passage of time. She cannot understand why a man set an innocent teenager on fire and kidnapped her son. The kidnapped boy's father knows when two warring hangmen stand on the same scaffold, one must bow to the other or die. Into the fray comes a game ranger, an ex-decathlete expert at tracking man-eating crocodiles. However, a Senator twice his age counting her fertility days desperately wants him in bed. She isn't aware her sweetheart is in the belly of a world no criminologist can understand. As mayhem takes centre-stage in a community suffering the brunt of a veiled matrix of calamities, is the ranger further bait, a weapon or a sacrificial ram between crouching outlaws?
So the Path Does Not Die
(2012)
Protagonist Finas search for happiness and belonging begins on the night of her aborted circumcision and continues through her teenage years in Freetown, Sierra Leones capital; her twenties in the Washington Metropolitan Area; and ends with her return to Sierra Leone to work as an advocate for war-traumatized children. The novel explores the problems she encounters in each setting against the backdrop of the tensions, ambiguities, and fragmentation of the stranger/immigrant condition and the characters struggles to clarify their ideas about home and abroad. Finas circumcision gets significant, though not sensational, play in the different attitudes toward the practice between her and her fiancé Cammy, a Trinidadian urologist. The differences complicate their relationship at a time when skeletons from their pasts threaten their impending marriage. The stories of Finas friend, African-American Aman and her fiancé, Nigerian Bayo; of Edna (Finas foster sister) and her husband Kizzy; and of Mawaf, a war-traumatized teen, unfold in subplots that merge with the main plot and overarching theme of belonging as characters straddle home and abroad places.
The book investigates what have become of Cameroonian transnational family and friendship ties in the age of the mobile phone and the internet that make people readily available and reachable. Most theoretical literature states that these tools of sociality cement transnational social relationships through instantaneous interaction. To capture the different experiences and impressions on the significance of these media in easing communication for migrants and non-migrants, Tazanu draws on ethnographic accounts based on his fieldwork in Freiburg (Germany) and Buea (Cameroon). He argues that it is mainly the migrants who maintain or are expected to maintain ties with non-migrants back in Cameroon through calls and material support. The main finding of the study is that cell phones and the internet have facilitated discontents, grudges, insults, fights, avoidance, arguments and estrangement of relationships much more than they have contributed to binding friends or families through direct mediation. Underlying these aspects of distanciation are the high expectations and sometimes contradictory motives for instant virtual interaction. Non-migrants' accounts suggest that direct availability and reachability should lead to uninterrupted transnational interaction and also that the cultural practices of remittances from migrants are easily requested and coordinated. Such motives are generally contrary to migrants' wishes, willingness or ability to support friends and families in Cameroon. These unexpected outcomes arising from rapid speed of interaction questions the advantages that are often associated with instant sociality across space and time. The finding is a call for the cultural background and life-world experiences of media users to be taken into consideration when theorising the significance of information technology in the debate on media globalisation.
This book explores the relationship between plantation labour and gender in Africa. Such a study is the more opportune because most of the existing works on plantation labour in Africa seem to have either under-studied or even ignored the changing conceptions of gender on the continent in recent times. One of the book's major concerns is to demonstrate that the introduction of plantation labour during colonial rule in Africa has had significant consequences for gender roles and relations within and beyond the capitalist labour process. The book focuses on two tea estates in Anglophone Cameroon. A study of these estates is particularly interesting in that one of them employs mainly female pluckers while the other employs mainly male pluckers. This allows for an examination of any variations in male and female workers' modes of resistance to the control and exploitation they meet in the labour process. Such a comparative analysis is helpful in assessing the widespread managerial assumption on tea estates that female pluckers tend to be more productive and docile than male pluckers.
This book examines some facets of gender relations in Cameroon - symmetry in male-female relationships, women's access to land in traditional society, socialization into gender roles through language textbooks in schools, the association life of women, widowhood and inheritance, social capital and entrepreneurship, husband-wife relations in early German colonial encounters - as socially and historically constructed realities from a multidisciplinary perspective, bringing together some social sciences and humanities. The studies point to the fact that these relations are as much rooted in traditions and customs fashioned in several benchmark epochs in African history - arming women with formidable social and cultural capitals or making of them victims of social structures over which they have little control - as they are constantly evolving in contemporary times and transforming women into agents in their own affairs as well as those of the new societies in the making.
Son of a Red Devil
(2012)
This is the story of Lukemba Gelindo. He was adopted by a former football player, August Hellemans - also called Gustaf - of the national Belgian team - The Red Devils. Gelindo and his brother were adopted after they were abandoned in a nursery home where they had been mistreated. He grew up in a Flemish village where people had never seen a black person. In general, Flemings are still surprised when they hear blacks speaking their language fluently. This can lead to perplexing and frustrating encounters with ignorance and arrogance, such as during a job interview where Gelindo had to justify himself over and over again as to where he learned to speak the Flemish language. This is also the story of the differences in mentality between the Flemings and Walloons viewed from a black perspective through the eyes of someone who is intimately familiar with both cultures. Gelindo's parents were Flemings but he always went to French speaking schools. It is as well, a story about racism, especially racism that stems from Flemings - which is quite implacable, to say the least. Evidence of this statement is not far-fetched; black people are completely absent in the Flemish media, except perhaps as footballers or musicians, meant to entertain but not to claim rights, entitlements or any serious measure of social visibility. More personally, this story is about Gelindo's experience undergoing psychiatric treatment and also about the sexual tensions between his mother and him. Among other things, it is also Gelindo's aim to speak out against the manner in which young black children get objectified by the rich and famous as the latest 'must have' things, designer accessories up for adoption and adaptation. Like in the rest of the world, this trend is also seen in Flemish magazines in which parents pose in photos with their little black trophy children. The account is direct, honest, uncompromising, laced with cynicism, and in many ways therapeutic.
This is a comparative ethnographic study of witchcraft and associated violence between the kingdoms of Kom and Venda in Cameroon and South Africa respectively. The book shows why despite its prevalence in both societies, witchcraft does not lead to open violence in Kom, while such large-scale violence is commonplace in Venda. It reveals that this difference can be explained by factors such as the variations in local ideas on witches, differences in the role of traditional authorities, and various state interventions on witchcraft matters. The book demonstrates, through a rich collection of detailed cases, that contrary to anthropological theory that views witchcraft as a mechanism for the expression and resolution of social tensions and conflicts, witchcraft may at times become a disturbance of amicable social relations. Witchcraft accusations may occur in a context where strained social relations have not preceded them. The knowledge and experience that people have about witchcraft is sufficient to trigger an accusation and a violent reaction. Different forms of witchcraft account for variations in witchcraft attributions and accusations. This comparison provides a valuable contribution to ongoing witchcraft policy discourse amid widespread citizen anxiety over witchcraft, and the increasing call on the post-colonial state to intervene and protect its citizens against occult aggression.
This is a comprehensive study and erudite description of the struggle of African Indigenous Knowledge Systems in an Age of Globalization, using in particular eighty-four children's traditional games in south-eastern Zimbabwe. The book is an informative and interesting anthropological account of rare African children's games at the risk of disappearing under globalization. The virtue of the book does not only lie in its modest philosophical questioning of those knowledge forms that consider themselves as superior to others, but in its laudable, healthy appreciation of the creative art forms of traditional literature that features in genres such as endangered children's traditional games. The book is a clarion call to Africans and the world beyond to come to the rescue of relegated and marginalized African creativity in the interest of future generations.