Gender inequality has generated a lot of debates among scholars across disciplines. Much of these studies have not explored a robust scholarship on the historical development of gender inequality by comparing different human societies and their subsistence strategies. This review study is designed to fill this gap, thereby contributing to corpus of literature on gender inequality in economic relations. As a historical research, the study uses secondary materials. These materials are mainly ethnographies of the societies under comparison. The study compares the roles of each of the gender categories in subsistence activities, in economic systems, to trace the sources of gender inequality in economic relations. Data available suggest egalitarian gender and economic relations. However, as societies evolved, there became a gradual decline in egalitarianism, leading to marked inequality. The inequality is relative to the complexity of social structure peculiar to the societies under review.
{"title":"Egalitarianism to gender inequality: Cross-cultural exploration of gender relations, in economic systems","authors":"U. Ugwu","doi":"10.4314/ijma.v2i16.7","DOIUrl":"https://doi.org/10.4314/ijma.v2i16.7","url":null,"abstract":"Gender inequality has generated a lot of debates among scholars across disciplines. Much of these studies have not explored a robust scholarship on the historical development of gender inequality by comparing different human societies and their subsistence strategies. This review study is designed to fill this gap, thereby contributing to corpus of literature on gender inequality in economic relations. As a historical research, the study uses secondary materials. These materials are mainly ethnographies of the societies under comparison. The study compares the roles of each of the gender categories in subsistence activities, in economic systems, to trace the sources of gender inequality in economic relations. Data available suggest egalitarian gender and economic relations. However, as societies evolved, there became a gradual decline in egalitarianism, leading to marked inequality. The inequality is relative to the complexity of social structure peculiar to the societies under review.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43205050","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is devoted to the analysis of the following issues: state policy in Uzbekistan in the field of Islam and gender, the modern understanding of local Muslim societies‘ traditions, the spread of the hijab in Samarkand, and discourses around the hijab. There are various interpretations of religious practices in which women are involved. Some of these rituals are considered non-Islamic by the official Muslim clergy. We argue that the various discourses that existed around the Muslim societies‘ tradition contributed to the emergence of different motivations for wearing the hijab. In different eras, various symbolic meanings were attached to the hijab, with religiosity, modesty, backwardness, traditions, etc. If in the 1990s the hijab meant a return to pre-Soviet gender traditions for certain groups of women in certain regions of Uzbekistan, now it is perceived as part of modernity, which is understood differently by Muslims of Uzbekistan. For every one of these women, the hijab has its own personal meaning and there are various reasons for wearing it such as to consider it related to Islam or a symbol associated with Islam and the symbolization of moral categories of the spiritual purity and good manners.
{"title":"Women, Islam, and politics in Samarkand (1991–2021)","authors":"A. Malikov, Dilfuza Djuraeva","doi":"10.4314/ijma.v2i16.2","DOIUrl":"https://doi.org/10.4314/ijma.v2i16.2","url":null,"abstract":"This article is devoted to the analysis of the following issues: state policy in Uzbekistan in the field of Islam and gender, the modern understanding of local Muslim societies‘ traditions, the spread of the hijab in Samarkand, and discourses around the hijab. There are various interpretations of religious practices in which women are involved. Some of these rituals are considered non-Islamic by the official Muslim clergy. We argue that the various discourses that existed around the Muslim societies‘ tradition contributed to the emergence of different motivations for wearing the hijab. In different eras, various symbolic meanings were attached to the hijab, with religiosity, modesty, backwardness, traditions, etc. If in the 1990s the hijab meant a return to pre-Soviet gender traditions for certain groups of women in certain regions of Uzbekistan, now it is perceived as part of modernity, which is understood differently by Muslims of Uzbekistan. For every one of these women, the hijab has its own personal meaning and there are various reasons for wearing it such as to consider it related to Islam or a symbol associated with Islam and the symbolization of moral categories of the spiritual purity and good manners.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45978441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
To arrest the negative stereotypes of Africa in and outside the African continent, a number of civil society organizations and activists have launched various social media-assisted initiatives aimed at showcasing the positive facets of African cultures as well as the beautiful touristic attractions existing on the continent. One of such initiatives is the #TheAfricaTheMediaNeverShowsYou movement launched in 2015 to combat the negative and colonial stereotypes of Africa through the sharing of beautiful images and videos of Africa on Twitter. The movement encouraged Africans of all horizons to share attractive images of Africa, particularly the ones that are rarely or never shown on mainstream media. Six years after the project was launched, it is high time to evaluate its strength and know some of its merits and implications. In line with this aphorism, this paper uses secondary sources and a qualitative analysis of images and videos shared on Twitter to examine the contribution of the #TheAfricaTheMediaNeverShowsYou movement to the imperative of challenging colonial representations of Africa. It specifically discusses the genesis, trans-nationalization and promises of the project; and assesses the movement in the light of two philosophico-cultural currents/theories namely Afro-positivism and counter hegemony. The paper argues that the #TheAfricaTheMediaNeverShowsYou movement put to question the popular but problematic belief that Africa is all about negativisms. It started a visual-assisted conversation not only about the wonders found on African soil but also about some of the cultures which non-Africans have often viewed as problematic or controversial. Such a conversation is a proof that Afro-optimism is still much alive on the continent and that; Africans are conscious that the fight against colonial stereotypes is a perpetual battle which must be fought even with the help of new digital cultures such as digitalized image-based activism.
{"title":"Images as Afro-positivist narratives and counter hegemonic strategy: A study of #TheAfricaTheMediaNeverShowsYou","authors":"F. Endong","doi":"10.4314/ijma.v2i16.5","DOIUrl":"https://doi.org/10.4314/ijma.v2i16.5","url":null,"abstract":"To arrest the negative stereotypes of Africa in and outside the African continent, a number of civil society organizations and activists have launched various social media-assisted initiatives aimed at showcasing the positive facets of African cultures as well as the beautiful touristic attractions existing on the continent. One of such initiatives is the #TheAfricaTheMediaNeverShowsYou movement launched in 2015 to combat the negative and colonial stereotypes of Africa through the sharing of beautiful images and videos of Africa on Twitter. The movement encouraged Africans of all horizons to share attractive images of Africa, particularly the ones that are rarely or never shown on mainstream media. Six years after the project was launched, it is high time to evaluate its strength and know some of its merits and implications. In line with this aphorism, this paper uses secondary sources and a qualitative analysis of images and videos shared on Twitter to examine the contribution of the #TheAfricaTheMediaNeverShowsYou movement to the imperative of challenging colonial representations of Africa. It specifically discusses the genesis, trans-nationalization and promises of the project; and assesses the movement in the light of two philosophico-cultural currents/theories namely Afro-positivism and counter hegemony. The paper argues that the #TheAfricaTheMediaNeverShowsYou movement put to question the popular but problematic belief that Africa is all about negativisms. It started a visual-assisted conversation not only about the wonders found on African soil but also about some of the cultures which non-Africans have often viewed as problematic or controversial. Such a conversation is a proof that Afro-optimism is still much alive on the continent and that; Africans are conscious that the fight against colonial stereotypes is a perpetual battle which must be fought even with the help of new digital cultures such as digitalized image-based activism.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42769872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ten years after the launch of its 2011 revolution, Tunisia has reached a catastrophic socio-economic situation that confirms that none of major goals of this revolution have been achieved. Here, from an anthropological analysis of major events happened during this decade I reveal and discuss mysteries of this revolution, and I show how and why it got to her final stage. I qualified it as „poisoned‟ because of clandestine interventions from some foreign countries that were able to steer it on a corrupt and dangerous path from the very beginning. In fact, although it was started by young people who have no political and ideological affiliation, many opportunist politicians rode its wave and given a false revolutionary label to their parties. One of these parties, „Ennahdha‟, in a clear relationship with some countries, very likely got secretly considerable funds. The use of these moneys, coupled with dissemination of religious misinformation, during the pre-elections period permitted this party to be the first to come to power. Since then, it began (1) to support secretly those who perform the corrupt instrumentalization of Islam leading to terrorism and obscurantism, (2) not to apply laws that conflict with its interests, and (3) to develop corruption through wide networks spread in most of the national institutions particularly in judicial and security sectors. This has ensured it permanent influence over the major joints of the State even if it does not have the highest representation in the Government. At the end of this despaired decade, a glimmer of hope appeared with the emergence of the wonderful leader ‟Abir Moussi‟ who called for Enlightenment Revolution. Her heroic struggle is the basic element leading to the end of the poisoned revolution 2011 and the resulting corrupt regime, which was mainly fabricated and dominated by Ennahdha, the last dangerous stronghold of the World Brotherhood Sect. I end this study by presenting recommendations aimed at eliminating the corrupt instrumentalization of Islam and preventing its return.
{"title":"Abir's Enlightenment Revolution is the basic element leading to the end of the corrupt regime resulting from the poisoned Tunisian revolution 2011","authors":"H. Chaabani","doi":"10.4314/ijma.v2i16.1","DOIUrl":"https://doi.org/10.4314/ijma.v2i16.1","url":null,"abstract":"Ten years after the launch of its 2011 revolution, Tunisia has reached a catastrophic socio-economic situation that confirms that none of major goals of this revolution have been achieved. Here, from an anthropological analysis of major events happened during this decade I reveal and discuss mysteries of this revolution, and I show how and why it got to her final stage. I qualified it as „poisoned‟ because of clandestine interventions from some foreign countries that were able to steer it on a corrupt and dangerous path from the very beginning. In fact, although it was started by young people who have no political and ideological affiliation, many opportunist politicians rode its wave and given a false revolutionary label to their parties. One of these parties, „Ennahdha‟, in a clear relationship with some countries, very likely got secretly considerable funds. The use of these moneys, coupled with dissemination of religious misinformation, during the pre-elections period permitted this party to be the first to come to power. Since then, it began (1) to support secretly those who perform the corrupt instrumentalization of Islam leading to terrorism and obscurantism, (2) not to apply laws that conflict with its interests, and (3) to develop corruption through wide networks spread in most of the national institutions particularly in judicial and security sectors. This has ensured it permanent influence over the major joints of the State even if it does not have the highest representation in the Government. At the end of this despaired decade, a glimmer of hope appeared with the emergence of the wonderful leader ‟Abir Moussi‟ who called for Enlightenment Revolution. Her heroic struggle is the basic element leading to the end of the poisoned revolution 2011 and the resulting corrupt regime, which was mainly fabricated and dominated by Ennahdha, the last dangerous stronghold of the World Brotherhood Sect. I end this study by presenting recommendations aimed at eliminating the corrupt instrumentalization of Islam and preventing its return.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44759657","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, I. Juárez, José Palacio-Gruber, Adrián López-Nares, Fabio Suarez-Trujillo
Greeks have a Sub-Saharan gene input according to HLA and other autosomic markers. Iberians, Canarians, and North Africans show a close genetic relatedness. This is concordant with a drying humid Sahara Desert, which may have occurred about 6,000 years BC, and the subsequent northwards emigration of Saharan people may have also happened in Pharaonic times. Present study confirms this African gene input in Greeks according to 12th HLA International Workshop data, which was studied some years before by us. This genetic input into Atlantic and Mediterranean Europe/Africa is also supported with Lineal Megalithic Scripts in Canary Islands (as well as in Iberia) together with simple Iberian semi-syllabary rock inscriptions both at Canary Islands and Ti-m Missaou (Algeria, Central southern Sahara). Lineal African/European scripts are found in some language scripts like Berber/Tuareg, Iberian, Runes, Etruscan, Bulgarian (Sitovo and Gradeshnitza, 6,000 years BP), Italian Old Scripts (Lepontic, Venetic, Raetic), Minoan Lineal A, and other Aegean scripts. The possibility that Megalithic Lineal Scripts have given rise to these languages lineal writing is feasible because admixture of languages rock scripts and Megalithic Lineal Scripts may be found. Thus, resistance of Canarian aborigines (Guanches) to Cartago, Rome and Arabs left a bulk of Canarian-Saharan information which is used to study both Saharan and Canarian Prehistory, and also Atlantic and Mediterranean beginning of European and other civilizations: this preserved prehistoric inheritance may be named the “Saharo-Canarian Circle” of prehistoric knowledge. Also, linguisticsepigraphy, physical anthropology ,archaeology and domesticated cattle shows a close North Africa-Iberia Mesolithic/Neolithic relationship and demonstrates that the demic diffusion model does not exist in Iberia. Also, Tassili Sahara paintings of domesticated cattle appear 1,000 years before that agricultural practices started at Middle East. Keywords: Greeks, Macedonians, Sahara, Africa, Iberia, HLA, Genetics, Spaniards, Portuguese, Berbers, Algerians, demic, diffusion, Canary Islands, Lanzarote, Malta, Cart-ruts, Quesera, Cheesboard, Iberian, language, Guanche, Usko-Mediterranean, Phoenicians
{"title":"The Northern Migrations from a drying Sahara (6,000 years BP): cultural and genetic influence in Greeks, Iberians and other Mediterraneans","authors":"A. Arnaiz-Villena, I. Juárez, José Palacio-Gruber, Adrián López-Nares, Fabio Suarez-Trujillo","doi":"10.4314/IJMA.V2I15.5","DOIUrl":"https://doi.org/10.4314/IJMA.V2I15.5","url":null,"abstract":"Greeks have a Sub-Saharan gene input according to HLA and other autosomic markers. Iberians, Canarians, and North Africans show a close genetic relatedness. This is concordant with a drying humid Sahara Desert, which may have occurred about 6,000 years BC, and the subsequent northwards emigration of Saharan people may have also happened in Pharaonic times. Present study confirms this African gene input in Greeks according to 12th HLA International Workshop data, which was studied some years before by us. This genetic input into Atlantic and Mediterranean Europe/Africa is also supported with Lineal Megalithic Scripts in Canary Islands (as well as in Iberia) together with simple Iberian semi-syllabary rock inscriptions both at Canary Islands and Ti-m Missaou (Algeria, Central southern Sahara). Lineal African/European scripts are found in some language scripts like Berber/Tuareg, Iberian, Runes, Etruscan, Bulgarian (Sitovo and Gradeshnitza, 6,000 years BP), Italian Old Scripts (Lepontic, Venetic, Raetic), Minoan Lineal A, and other Aegean scripts. The possibility that Megalithic Lineal Scripts have given rise to these languages lineal writing is feasible because admixture of languages rock scripts and Megalithic Lineal Scripts may be found. Thus, resistance of Canarian aborigines (Guanches) to Cartago, Rome and Arabs left a bulk of Canarian-Saharan information which is used to study both Saharan and Canarian Prehistory, and also Atlantic and Mediterranean beginning of European and other civilizations: this preserved prehistoric inheritance may be named the “Saharo-Canarian Circle” of prehistoric knowledge. Also, linguisticsepigraphy, physical anthropology ,archaeology and domesticated cattle shows a close North Africa-Iberia Mesolithic/Neolithic relationship and demonstrates that the demic diffusion model does not exist in Iberia. Also, Tassili Sahara paintings of domesticated cattle appear 1,000 years before that agricultural practices started at Middle East. \u0000Keywords: Greeks, Macedonians, Sahara, Africa, Iberia, HLA, Genetics, Spaniards, Portuguese, Berbers, Algerians, demic, diffusion, Canary Islands, Lanzarote, Malta, Cart-ruts, Quesera, Cheesboard, Iberian, language, Guanche, Usko-Mediterranean, Phoenicians","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41609226","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Realising an increase in marriages, an increase in marriage violence and a subsequent rise in marriage homicide, the study explored the possibility of taking divorce as a preferred option towards ending marriage violence and subsequent homicide. The triangulated study adopted a descriptive survey design which collected data through questionnaires that were distributed to 160 purposively sampled participants. The study followed an anti-positivist approach which relies on depth rather than width of data. Data were analysed and interpreted using NVIVO software and dyadic analysis, which provided for the analysis of descriptive and statistical data. It was the study’s finding that marriage conflicts and homicide are rampant in Zimbabwe and the available resolution systems have lost relevance and effectiveness. The study, noted that while marriages are good for the development of any society, if there are irreparable differences between couples, there is need to separate or divorce under what the study calls ‘just divorce’. The study concludes that ’just divorce’ is basically meant to save lives while allowing divorcees to reconnect after they would have really made up their minds and addressed emotions. It takes national authorities to appreciate the essence of ‘just divorce’ for them to embrace it as a policy. Key words: Marriage violence; Divorce; Marriage homicide; Family conflicts; Conflict resolution; Just Divorce
{"title":"Selected approaches for conflict resolution in marriage disputes in Zimbabwe","authors":"O. Dodo","doi":"10.4314/IJMA.V2I15.2","DOIUrl":"https://doi.org/10.4314/IJMA.V2I15.2","url":null,"abstract":"Realising an increase in marriages, an increase in marriage violence and a subsequent rise in marriage homicide, the study explored the possibility of taking divorce as a preferred option towards ending marriage violence and subsequent homicide. The triangulated study adopted a descriptive survey design which collected data through questionnaires that were distributed to 160 purposively sampled participants. The study followed an anti-positivist approach which relies on depth rather than width of data. Data were analysed and interpreted using NVIVO software and dyadic analysis, which provided for the analysis of descriptive and statistical data. It was the study’s finding that marriage conflicts and homicide are rampant in Zimbabwe and the available resolution systems have lost relevance and effectiveness. The study, noted that while marriages are good for the development of any society, if there are irreparable differences between couples, there is need to separate or divorce under what the study calls ‘just divorce’. The study concludes that ’just divorce’ is basically meant to save lives while allowing divorcees to reconnect after they would have really made up their minds and addressed emotions. It takes national authorities to appreciate the essence of ‘just divorce’ for them to embrace it as a policy. \u0000Key words: Marriage violence; Divorce; Marriage homicide; Family conflicts; Conflict resolution; Just Divorce","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44752521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since the World Health Organization announced in early 2020 that the COVID-19 pandemic was accompanied by an infodemic of misinformation, we are left with the question of public perspective-driven compliance to safety measures. This preliminary study evaluated some claims about COVID-19 including vaccine conspiracy theories among Nigerians with factors influencing it. An online structured questionnaire was designed to collect one-time data from voluntary participants. Demographically, major respondents were; bachelor: 284 (75.1%), age-group between 18 and 30 years: 312 (82.5%) and male: 207 (54.8%). Those that do not know the range of infected population in the country accounted for 260 (72.2%). In opinion, 57 (15.1%) supported that SARS-COV-2 cannot survive the warm climate of African continent, and 41 (10.8%) believed the hoax theory about COVID-19. Unapproved herbal medication was reported to be used by 251 (66.4%) of the respondents while 92 (24.3%) made use of Chloroquine. For transmission related conceptions, 52 (13.8%) indicated that an asymptomatic carrier cannot spread the virus to another healthy individual. About half of the respondents 182 (48.1%) suspected that SARS-COV-2 was an engineered virus and 173 (45.8%) supported that there are underlying negative intentions on the clinical trial of COVID-19 vaccines on Africans. There is a weak correlation between the demographic data of the respondents and the claims. The level of misconception Nigerians have about COVID-19 is a major concern. Thus, it is imperative to continuously engage in community awareness and education using proven facts about the virus, and its available prophylaxis measures in order to avoid the dangers that are associated with the prevailing misconceptions. Keywords: Misinformation, Vaccine conspiracy, COVID-19, Compliance
{"title":"Misinformation about COVID-19 among internet users in Nigeria: Tools to effective public awareness, prevention and control","authors":"Kayode T Adeyemi","doi":"10.4314/IJMA.V2I15.4","DOIUrl":"https://doi.org/10.4314/IJMA.V2I15.4","url":null,"abstract":"Since the World Health Organization announced in early 2020 that the COVID-19 pandemic was accompanied by an infodemic of misinformation, we are left with the question of public perspective-driven compliance to safety measures. This preliminary study evaluated some claims about COVID-19 including vaccine conspiracy theories among Nigerians with factors influencing it. An online structured questionnaire was designed to collect one-time data from voluntary participants. Demographically, major respondents were; bachelor: 284 (75.1%), age-group between 18 and 30 years: 312 (82.5%) and male: 207 (54.8%). Those that do not know the range of infected population in the country accounted for 260 (72.2%). In opinion, 57 (15.1%) supported that SARS-COV-2 cannot survive the warm climate of African continent, and 41 (10.8%) believed the hoax theory about COVID-19. Unapproved herbal medication was reported to be used by 251 (66.4%) of the respondents while 92 (24.3%) made use of Chloroquine. For transmission related conceptions, 52 (13.8%) indicated that an asymptomatic carrier cannot spread the virus to another healthy individual. About half of the respondents 182 (48.1%) suspected that SARS-COV-2 was an engineered virus and 173 (45.8%) supported that there are underlying negative intentions on the clinical trial of COVID-19 vaccines on Africans. There is a weak correlation between the demographic data of the respondents and the claims. The level of misconception Nigerians have about COVID-19 is a major concern. Thus, it is imperative to continuously engage in community awareness and education using proven facts about the virus, and its available prophylaxis measures in order to avoid the dangers that are associated with the prevailing misconceptions. \u0000Keywords: Misinformation, Vaccine conspiracy, COVID-19, Compliance","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47155717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Arnaiz-Villena, V. Ruíz-del-Valle, Adrián López-Nares, Fabio Suarez-Trujillo
In the present paper, we show Iberian or Iberian-Guanche scripts found in the Middle of Sahara Desert, Ti-m Missaou (Tim Missao, Tim Missaw), 270 km SouthWest of Tamanrasset on Ahaggar or Hoggar Mountains (Mts.) area (Algeria). More Iberian scripts may be earthed beneath Sahara Desert sands or have been neglected by observers. We also put forward that Iberian semi-syllabary may have its origin in the Neolithic Saharo-Canarian Circle, the same as other Mediterranean, Atlantic and European lineal scripts (apart from Berber/Tuareg) like Etruscan, Runes, Old Italian languages, Minoan Lineal A, Sitovo and Gradeshnitsa (Bulgaria) writings (6,000 yearsBC) and others. In fact, Strabo wrote that Iberians had written language before since 6,000 BC. On the other hand, Sahara Desert was green and populated since before 5,000 years BC and we had proposed that most of Mediterranean culture, languages and writing, had a Saharan origin. Ti-m Missaou Sahara Iberian inscriptions, together with our previous and others researches on Canary Islands, further support this proposal, i.e.: rock scripts, Gimbutas-like Paleolithic figurines and unusual artifacts, like a lunisolar Egyptian-like calendar (“Cheeseboard/Quesera” at Lanzarote) carved in a Megalithic stone, do no support that Phoenicians and Romans carried Canarian ancient Guanche culture. Finally, a continuous lineal writing systems developing seems to have occurred during Paleolithic and Neolithic Epochs, which also harbor the related incise Lineal Megalithic Scripts that could have given rise to Iberian development and other lineal African, European and Mediterranean lineal language scripts. Our present new data is interpreted in the context of the Sahara people migration which occurred when hyperarid conditions started establishing about 6,000 years BC. Keywords: Iberian, Iberian-Guanche, Scripts, Canary Islands, Lanzarote, Fuerteventura, Prehistory, Saharo-Canarian Circle, Genetics, Megaliths, Iberia, Sahara, Atlantic, Mediterranean, Lineal Scripts, Neolithic, Tamanrasset, Hoggar, Ahaggar, Usko-Mediterranean,Etruscan, Tuareg, Berber, Lineal A.
{"title":"Iberian inscriptions in Sahara Desert rocks (Ti-m Missaou, Ahaggar Mts. area, Algeria): first evidence of incise Iberian rock scripts in continental North Africa","authors":"A. Arnaiz-Villena, V. Ruíz-del-Valle, Adrián López-Nares, Fabio Suarez-Trujillo","doi":"10.4314/IJMA.V15I2.3","DOIUrl":"https://doi.org/10.4314/IJMA.V15I2.3","url":null,"abstract":"In the present paper, we show Iberian or Iberian-Guanche scripts found in the Middle of Sahara Desert, Ti-m Missaou (Tim Missao, Tim Missaw), 270 km SouthWest of Tamanrasset on Ahaggar or Hoggar Mountains (Mts.) area (Algeria). More Iberian scripts may be earthed beneath Sahara Desert sands or have been neglected by observers. We also put forward that Iberian semi-syllabary may have its origin in the Neolithic Saharo-Canarian Circle, the same as other Mediterranean, Atlantic and European lineal scripts (apart from Berber/Tuareg) like Etruscan, Runes, Old Italian languages, Minoan Lineal A, Sitovo and Gradeshnitsa (Bulgaria) writings (6,000 yearsBC) and others. In fact, Strabo wrote that Iberians had written language before since 6,000 BC. On the other hand, Sahara Desert was green and populated since before 5,000 years BC and we had proposed that most of Mediterranean culture, languages and writing, had a Saharan origin. Ti-m Missaou Sahara Iberian inscriptions, together with our previous and others researches on Canary Islands, further support this proposal, i.e.: rock scripts, Gimbutas-like Paleolithic figurines and unusual artifacts, like a lunisolar Egyptian-like calendar (“Cheeseboard/Quesera” at Lanzarote) carved in a Megalithic stone, do no support that Phoenicians and Romans carried Canarian ancient Guanche culture. Finally, a continuous lineal writing systems developing seems to have occurred during Paleolithic and Neolithic Epochs, which also harbor the related incise Lineal Megalithic Scripts that could have given rise to Iberian development and other lineal African, European and Mediterranean lineal language scripts. Our present new data is interpreted in the context of the Sahara people migration which occurred when hyperarid conditions started establishing about 6,000 years BC. \u0000Keywords: Iberian, Iberian-Guanche, Scripts, Canary Islands, Lanzarote, Fuerteventura, Prehistory, Saharo-Canarian Circle, Genetics, Megaliths, Iberia, Sahara, Atlantic, Mediterranean, Lineal Scripts, Neolithic, Tamanrasset, Hoggar, Ahaggar, Usko-Mediterranean,Etruscan, Tuareg, Berber, Lineal A.","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47332351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When analyzed systematically, Tropical Africa megalithism appears to have emerged in contexts of friction between different lifeways, agriculturalists versus foragers, pastoralists versus hunter-gatherers-fishermen, or agriculturalists versus fishing folks. The monuments built were clearly part of actual territorial strategies. Research conducted by the Sine Ngayene Archaeological Project (2002-2012) frontally addressed the “Why” of the emergence of megalithism in that part of the world, and probes the reasons for the performance of the elaborate burial practices preserved in the archaeological record. This paper emphasizes the diversity and complexity of burial protocols invented by Senegambian “megalith-builders” communities from 1450 BCE to 1500 CE. Senegambian megalithism is shown to have proceeded from territorial marking imperatives, shaping a multi-layered cultural landscape through the implemented mortuary programs anchored on the construction of Ancestorhood. Keywords: Megaliths; Senegambia; Cultural landscape; Mortuary program; Burial practice; Monolith-circle; Sine-Ngayene;
{"title":"Megaliths in Tropical Africa: Social Dynamics and Mortuary Practices in Ancient Senegambia (ca. 1350 BCE – 1500 CE)","authors":"Augustin Holl","doi":"10.4314/IJMA.V2I15.1","DOIUrl":"https://doi.org/10.4314/IJMA.V2I15.1","url":null,"abstract":"When analyzed systematically, Tropical Africa megalithism appears to have emerged in contexts of friction between different lifeways, agriculturalists versus foragers, pastoralists versus hunter-gatherers-fishermen, or agriculturalists versus fishing folks. The monuments built were clearly part of actual territorial strategies. Research conducted by the Sine Ngayene Archaeological Project (2002-2012) frontally addressed the “Why” of the emergence of megalithism in that part of the world, and probes the reasons for the performance of the elaborate burial practices preserved in the archaeological record. This paper emphasizes the diversity and complexity of burial protocols invented by Senegambian “megalith-builders” communities from 1450 BCE to 1500 CE. Senegambian megalithism is shown to have proceeded from territorial marking imperatives, shaping a multi-layered cultural landscape through the implemented mortuary programs anchored on the construction of Ancestorhood. \u0000Keywords: Megaliths; Senegambia; Cultural landscape; Mortuary program; Burial practice; Monolith-circle; Sine-Ngayene;","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42115325","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Patterns in fingers, palms, and soles; a term refers to as ‘dermatoglyphics’, are now been studied for ethno-historic facts and ancestry tracing. However, there is paucity of information on Esan people dermatoglyphics. Hence, this study investigates the variations in finger dermatoglyphics among Esan speaking tribe of Edo State, Nigeria. A total of 500 indigenes were sampled from 3 randomly selected Local Government Areas (LGAs) and the ink method was used to collect finger-prints from both palms. The loop was the most predominant pattern (54.44%) while the whorl and arches represent 30.96% and 14.60% respectively. Overall, the loop fingerprint pattern was highest in all the LGAs. Esan West LGA presented highest in the arches fingerprints (56.44%) as compared to Esan North East LGA (24.38%) and Esan Central LGA (19.18%). The right hand was observed to present higher in the different primary fingerprints but the different was not significant. There was no significant different (p>0.05) in the distribution of the primary fingerprints pattern between the right and left hand in the different LGAs. There was a significant difference (p<0.05) in the distribution of the primary fingerprints between genders. Female represented higher in the arches pattern while male represented higher in the whorl pattern. The loop pattern was male dominant in Esan West and Esan Central LGAs but female dominated in Esan North East LGA. The findings demonstrated gender and LGAs variations of primary fingerprints among the Esan speaking tribe and may suggest different ancestry. This result could play important role for forensic anthropologist in the study area. Keywords: Dermatoglyphics, Fingerprints, Esan, Edo State, Nigeria
手指、手掌和鞋底的图案;一个被称为“皮肤文字”的术语，现在被用于研究民族历史事实和祖先追踪。然而，关于伊桑人皮肤纹的资料却很少。因此，本研究调查了尼日利亚埃多州讲埃桑语的部落手指皮肤纹的变化。从3个随机选取的地方政府辖区(Local Government Areas, lga)抽取500名土著居民，采用墨迹法采集双手掌纹。环型和拱型分别占30.96%和14.60%，环型占54.44%。总体而言，环状指纹模式在所有lga中最高。伊桑西部地区弓形指纹最高(56.44%)，东北地区次之(24.38%)，中部地区次之(19.18%)。不同主指纹中，右手指纹含量较高，但差异不显著。在不同的lga中，右手和左手主指纹的分布差异无统计学意义(p < 0.05)。不同性别间主指纹分布差异有统计学意义(p<0.05)。女性在拱形图案中表现较高，而男性在圆形图案中表现较高。伊桑西部和伊桑中部以雄性为主，而伊桑东北部以雌性为主。研究结果表明，在说伊桑语的部落中，主要指纹的性别和lga差异可能表明不同的祖先。这一结果对研究地区的法医人类学家具有重要的指导意义。关键词:皮纹，指纹，埃桑，埃多州，尼日利亚
{"title":"Variations of finger dermatoglyphics among the Esan ethnic group of Edo State, Nigeria","authors":"L. C. Anyanwu","doi":"10.4314/IJMA.V2I14.3","DOIUrl":"https://doi.org/10.4314/IJMA.V2I14.3","url":null,"abstract":"Patterns in fingers, palms, and soles; a term refers to as ‘dermatoglyphics’, are now been studied for ethno-historic facts and ancestry tracing. However, there is paucity of information on Esan people dermatoglyphics. Hence, this study investigates the variations in finger dermatoglyphics among Esan speaking tribe of Edo State, Nigeria. A total of 500 indigenes were sampled from 3 randomly selected Local Government Areas (LGAs) and the ink method was used to collect finger-prints from both palms. The loop was the most predominant pattern (54.44%) while the whorl and arches represent 30.96% and 14.60% respectively. Overall, the loop fingerprint pattern was highest in all the LGAs. Esan West LGA presented highest in the arches fingerprints (56.44%) as compared to Esan North East LGA (24.38%) and Esan Central LGA (19.18%). The right hand was observed to present higher in the different primary fingerprints but the different was not significant. There was no significant different (p>0.05) in the distribution of the primary fingerprints pattern between the right and left hand in the different LGAs. There was a significant difference (p<0.05) in the distribution of the primary fingerprints between genders. Female represented higher in the arches pattern while male represented higher in the whorl pattern. The loop pattern was male dominant in Esan West and Esan Central LGAs but female dominated in Esan North East LGA. The findings demonstrated gender and LGAs variations of primary fingerprints among the Esan speaking tribe and may suggest different ancestry. This result could play important role for forensic anthropologist in the study area. \u0000Keywords: Dermatoglyphics, Fingerprints, Esan, Edo State, Nigeria","PeriodicalId":14088,"journal":{"name":"International Journal of Modern Anthropology","volume":"2 1","pages":"275-289"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46979662","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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