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Names are important to Afrikan=Black people of the continent and diaspora as, traditionally, one's name is seen as playing a crucial role in the fulfillment (or lack thereof) of one's life purpose. However, due to enslavement and neo-enslavement in the diaspora as well as colonialism and neo-colonialism on the continent, many Afrikan=Black people now give their children the names of their enslavers or colonial enemies. In this article, we utilize a comparative anthroponymic analysis making use of case studies from two institutions, namely, the Institute of African Studies (IAS)–University of Ghana at Legon and Abibitumi Kasa, with locations in Raleigh, North Carolina, and Accra, Ghana, in order to observe how some Afrikan=Black people adopt Eurasian names and/or reclaim Afrikan names, as well as the forms such names take. In our findings, we observe that in the case of names from Abibitumi Kasa, pulling largely from the diaspora, Afrikan=Black individuals tend to have names from all over the Afrikan world whereby the first name may be from one cultural-linguistic group while the surname is from another. There also may be a disparity whereby a preferred Afrikan=Black name may be different from one's "legal" name, which may still be Eurasian. In the case of IAS, we find that names tend to be either from colonial enemies, a single Afrikan cultural-linguistic group, or a mixture of these two. In conclusion, we argue that these tendencies of the continent and the diaspora as represented by these two Afrikan=Black institutions may serve as a litmus test for understanding the current state of Pan-Afrikanism. [ABSTRACT FROM AUTHOR]

This article examines inscriptions of the Black body in French colonial performances. It shows how stage representations of the Negro in exhibitions, theatre, and cinema have consistently portrayed Africans predominantly in bodily terms and thus invented an archetype of the colonial subject akin to an animal. In addition, the article points that although the imperial system purposely characterized the Other as merely physical--in opposition to the European defined as cognitive and intellectual--a number of African intellectuals and artists have involuntarily continued to promote the same stereotypes and archetypes in discourses portraying African identities in mostly corporeal terms. [ABSTRACT FROM AUTHOR]

Just as Black Americans have the lowest life expectancy and highest death rates among the many racial and ethnic groups in the United States, so also are Black Africans in Africa the racial group with the lowest life expectancy and highest death rates among all the nations of the world. This article presents a statistical world overview of the life expectancy and death rates of people of Black African descent. [ABSTRACT FROM AUTHOR]

The proliferation of ethnic press in the United Kingdom has enabled the ethnic communities to represent themselves in the public sphere, to contest negative stereotypes, and to receive information with Blacks as central subjects. However, the perception of Black people as one Black group has skewed our understanding of how different groups within the Black communities project their linguistic and visual distinctiveness through their media. Subsequently. we have little understanding of the press for and by Black African diasporas in the United Kingdom. Therefore, the article explores the dynamic relationship between the Black African community and its press through a case study of African Voice, interview with the editor, and audience survey. Furthermore, it explores the news agenda of the African Voice from the theoretical paradigms of alternative and tabloid popular press. It concludes that the African Voice is neither an alternative press nor tabloid popular press but leans towards semiserious press. [ABSTRACT FROM AUTHOR]