After the working day is over, the South African black man finds his solace at the local shebeen, where innocent drinking and talking often results in debates about many different topics. From home life, to sexuality, to the most important struggle in South Africa, shebeens are witness to every type of argument and belief. Enter the world of these undercover evening resting places and learn about the emancipation of South Africa.
A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. Over the past few decades, scholars have traced how Indian Ocean merchants forged transregional networks into a world of global connections. East Africa's crucial role in this Indian Ocean world has primarily been understood through the influence of coastal trading centers like Mombasa. In Inland from Mombasa, David P. Bresnahan looks anew at this Swahili port city from the vantage point of the communities that lived on its rural edges. By reconstructing the deep history of these Mijikenda-speaking societies over the past two millennia, he shows how profoundly they influenced global trade even as they rejected many of the cosmopolitan practices that historians have claimed are critical to creating global connections, choosing smaller communities over urbanism, local ritual practices over Islam, and inland trade over maritime commerce. Inland from Mombasa makes the compelling case that the seemingly isolating alternative social pursuits engaged in by Mijikenda speakers were in fact key to their active role in global commerce and politics.
Cultural Anthropology: Global Forces, Local Lives presents all the key areas of cultural anthropology as well as providing original and nuanced coverage of current and cutting-edge topics. An exceptionally clear and readable introduction, it helps students understand the application of anthropological concepts to the contemporary world and everyday life. Thorough treatment is given throughout the text to issues such as globalization, colonialism, ethnicity, nationalism, neoliberalism, and the state. Changes for the third edition include a brand new chapter on medical anthropology and an updated range of cases studies with a fresh thematic focus on China. The book contains a number of features to support student learning, including: A wealth of color images Definitions of key terms and further reading suggestions in the margins Summaries at the end of every chapter An extensive glossary, bibliography and index.
Knowledge of and sensitivity toward diversity is an essential skill in the contemporary United States and the wider world. This book addresses the standard topics of race, ethnicity, class and gender but goes much further by engaging seriously with issues of language, religion, age, health and disability, and region and geography. It also considers the intersections between and the diversities within these categories. Eller presents students with an unprecedented combination of history, conceptual analysis, discussion of academic literature, and up-to-date statistics. The book includes a range of illustrations, figures and tables, text boxes, a glossary of key terms, and a comprehensive bibliography. Additional resources are provided via a companion website. Chapter 3 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.
The singular resource that contains contact information for more than 23,250 antiques and collectibles resources in nearly 3,200 specialty categories is better than ever. Includes listings for collector clubs, specialty periodicals, dealers, collectors, experts, buyers, appraisers, parts suppliers, reproduction sources, Internet resources, repair/restoration/conservation specialists, auction services, manufacturers/distributors of contemporary collectibles, and more!
This is a narrative of the author's childhood memories as he was growing up in a small village in Kenya. This was characterized by several events arranged here in short stores and told with the light touch. What readers ask nowadays in a book is that it should improve, instruct and enlighten. My narrative is not limited to just this end. I wish no one to read this book under misapprehension. The reader may gain a heightened awareness of culture with its norms, traditions, morals and social organization, albeit from a boy's perspective and from time to time, my current views of these. Readers are welcome to think that this book will let them make a better judgment of my culture and even appreciate it. I cannot with all honesty demand of this. I cannot even promise that readers will be able to do this by the end of the book. All I can suggest is that, when you tire of reading the Best 100 Books, you may take up this book for half an hour. It will do you much good.
In the early 1960s an eleven-year-old boy from an isolated bush village in the Congo forest climbs on a passenger train at a small station near Angola to sell fruit, but he fails to get off in time. Believing the train will reverse direction, hes carried across central Africa to Elisabethville. Armed soldiers force him off the train, and he enters a city where he knows no one or how to survive. Alone and knowing nothing about life in a rapidly growing, modern African city, the boys pleas for help go unanswered. Hes lost and alone until a street boy teaches him how to steal and beg. His attempts to slip aboard a train to return home remain blocked by armed soldiers. He learns to live by his wits and becomes adept at stealing purses, wallets, and unguarded parcels. He witnesses the death of a friend, is caught in the middle of a military battle for the city, and lives in fear of being killed by a local thief. Suspicious and distrustful of white people, hes reluctant to accept assistance from a foreigner who offers to send him to school. He becomes ill and almost dies until found by the one willing to help. He becomes part of this mans family and visits the site of his old home in the bush. He never loses his desire to locate his village family, but he discovers that home isnt a place but people who care for him.
This is a story of cheating and abuse of power in a society that is rooted in laws and practices that encourage rulers to use power and position to oppress its people. Roli is a very talented hunter who is quite notorious in the community as a troublemaker throughout the sedentary neighbourhood. But Roli has a past shrouded in deep mystery with his twin brother and no one would have thought he could get to where he finds himself...
Dread Jesus explores the black, dreadlocked Jesus in the teachings of Rastafari. Is Rastafari simply a bizarre Christian cult, destined to fade if the Emporer Haile Selassie never reappears? Or could it become a vibrant Two-Thirds World reform movement, recalling Christianity to its original non-oppressing gospel for all people? Rigorously researched, William David Spencer 's unique and compelling study - which includes exclusive inteviews with major Rastafarian thinkers and close analysis of the lyrics of many reggae songs - will prove genuinely accessible to anyone who wishes to learn more about Rastafari and its significance for global Christianity.
ETE means FATHER - THE FATHER!THE FATHER means Originator.Originator means the Owner, The Existence, and The Beginner. The Existence is the Being that WAS, and IS and will BE; "THE SPIRIT" The Owner! ETÉ! That is THE POWER OF MY ORIGINAL SELF! That is MY Position of everything! No spirit-soul, no angel, no one near that side that is ETÉ!ETE! Kiet-a-Kiet Abasi, One-and-only-One GOOD!ETE! (FATHER) Abasi ETÉ or ETE NYIN ABASI - GOD THE FATHER! Or OUR FATHER GOD, THE FATHER! THE SPIRIT! Whatsoever you are and whoever you be, don't forget that I, ETE DO NOT HAVE DEPUTY!Therefore, in ETE! NO DEPUTY!In ETE! Nothing else! Nothing else, just ETÉ! (FATHER)ETE is ETE That is what I Was. Was! -Was! - Was!I can decide to scrap absolutely everything and go back to MYSELF and be ETÉ only. And everything ceased to exist. Nothing would exist again except ME, I AM ETE THE SPIRIT! But because of the Revelation of today, I AM giving about MYSELF I will not; but use LOVE to maintain all creations.
This book can be summarized in one sentence: that culture plays a determinant role in the way people perceive, interpret, and, therefore, respond to reality around them--ideas, events, people, and literature, including sacred literature. Thus, when people encounter new reality they perceive and conceptualize it in accordance with their worldview, which is shaped by their culture that is modeled to suit various geographical locations. In order to understand why people around the world behave and act as they do--they choose certain words in what they say and do certain things rather than others--it is important to understand and appreciate this fact. Failure to do so would make it very difficult to engage in any dealings with them, secular or religious, like doing business or evangelization. This is what happened to the Pokot people whose worldview is predominantly communitarian, and yet they were introduced to hermeneutics that are predominantly individualistic, which is at loggerheads with their communal aspirations. The manifestation of this reality is the interpretation of the Good Shepherd parable in the Gospel of John, which the Pokot have understood and contextualized in line with their worldview, against the intentions, goals, and disposition of their evangelizers.
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