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Digitalization has intensified globalization and economic interactivity between countries both developed and developing, increasing the complexity and lack of transparency in economic activities. The increase in digital transactions poses a remarkable challenge for tax authorities yet the digital economy is slowly replacing traditional commercialization and transactions. Conventional international tax legislation has not kept abreast with the growth and complexity of the digital economy and its accompanying challenges with respect to taxation. In view of the infant nature of digital tax legislation in African countries as well as the auspicious possibility of increasing tax revenue to fund public expenditure together with the probability of contradictory outcomes of digital tax policy, through a critical literature review this paper assesses digital taxation through direct digital service taxes (DSTs) in Africa. The findings were mixed. While the possibility of tax revenue maximization and improved economic growth were persuasive, the arguments pointing to negative externalities emanating from poor digital service tax policy design were equally pragmatic. [ABSTRACT FROM AUTHOR]

The paper is premised on the argument that States may find themselves in a dilemma, as they seek to counter transnational crimes, more so and subjects of this paper, illicit money transfers/money laundering and terrorism financing, and doing so with great caution not to restrict the Not-for-Profit Organisations (NPOs) operations. anecdotal evidence suggests that NPOs are caught up as the unintended 'victims' of FATF Recommendation-8-based-regulatory and policy frameworks-particularly of the Anti-Money Laundering and Counter-Terrorism Financing. The paper argues that the Sector's contribution to this important debate is essential for ensuring that they comply with the intended need to protect against terrorism and money laundering while also working in an environment that doesn't jeopardize their contribution to development. Drawing from some of the findings of a recent study undertaken by the Defenders Protection Initiative (DPI) focusing on 5 African countries, the paper revisits the discourse on NPOs and money laundering and terrorism financing presenting an overview of the state of civic space specifically, the operational environment of NPOs in East Africa as impacted upon by the AML/CTF regulatory frameworks. Tapping in the synthesized views of industrial experts (NPO Sector experts) on this matter consulted during the study, the paper unmasks the evolving dilemma of balancing the enforcement of the regulatory framework curbing transnational crimes on one hand and restraining State securitization of the NPO sector since it's prone to exploitation. The paper makes recommendations as emerged from the study aimed purposely at balancing the friction between the regulation of NPOs as against the need to fight terrorism financing and money laundering. [ABSTRACT FROM AUTHOR]

This article examines the state of structural transformation, industrialisation, and development in Africa against the backdrop of decades of pursuing sustainable growth and development on the continent. To meet this objective, the author analysed the share of the manufacturing sector to the total economic output, the technological density of the manufactured exports, and other relevant statistics as measures of this process. The secondary sources deployed to meet the article's objective include relevant journal articles and books. This paper maintains that while regional integration was correctly identified as a vehicle for the continent's economic emancipation, there has been a shortfall in translating that overwhelming consensus into action. The failure to implement this critical agenda explains the continent's current poor state of industrialisation and development. This paper contends that this objective will not be realised until the African states are restructured to be deliberate and intentional about the continent's industrialisation by adopting a developmental approach to regional integration. [ABSTRACT FROM AUTHOR]

In this paper, an attempt was made to locate the role of internationalisation in African Higher Education Institutions (HEIs). It is argued that comprehensive international, intercultural, and global dimensions in the affairs of African tertiary institutions provide for a more nuanced and diversified higher education landscape. Through a desk study approach, dwelling mainly on existing literature, the paper examines the issues of internationalisation from the perspectives of diversity and inclusion, as well as the roles of the relevant key players within those institutions to practically deliver internationalisation strategies that will put the institution on a global pedestal while remaining locally and regionally relevant. More importantly, strategies for achieving comprehensive internationalisation are discussed drawing inferences from literature and documentary sources. The interrogation of these sources in relation to the expectations of the current and future HEIs to remain socially relevant and sustainable is carried out. HEIs in Africa must contribute to socio-economic change and engage with their quad-helix and eco-system partners to ensure that high end skills training, knowledge production, entrepreneurship and innovation are accelerated. In so doing, African HEIs must embrace diversity in its fullness including welcoming differences in gender, race, culture, nationality and providing platforms of engagement that allow for inclusion, and breaking silos to allow for a nuanced agenda of internationalisation. [ABSTRACT FROM AUTHOR]

The concept of time is coeval with man's existence and coterminous with his endeavors. This is predicated on the fact that it sets and dictates the pace for man. People appreciate reality differently and this includes their concept of time. This premise informed Mbiti's idea of time in Africa. Mbiti in his submission posited that Africans have no idea of the "future" in time. A critical response to this position of Mbiti toward a restatement of the proper model of time in Africa is what this paper is concerned with. The paper employed the critical-analytic model to examine Mbiti's position and it was obvious that Mbiti's position was parochial and untenable. This paper then argued that time in African is rather polychromous, holistic, and existential. Africans "live in time" and if the future is part of the African life and world, then there is a future as far as time in Africa is concerned. [ABSTRACT FROM AUTHOR]

Music is a cultural expression interpreted, determined, moulded and coloured by culture and the cultural environment of a people, it plays a vital role in various aspects of celebrations amongst societies in Nigeria. In festivals, for example, music expresses the culture of the people. This study examined the role and significance of music in African culture in Ogbanigbe festival in Ukwu-nzu with emphasis on ideology, belief systems, organizational structures, significance of music practices, and mode of dressing, dialect, and communal activities. Its main objective is to critically study the music of ogbanigbe festival and collate ethnology materials that distinguish, differentiate and separate one community from another. The theory adopted for this paper is functionalism theory; the functionalism theory is used to define culture in relation to the reality of change. It traces the evolution of phenomena, the emphasis of culture on norms, tenets and values. The methodology used for the study is survey method, oral interview and fieldwork to assess the basic principles that are common in the musical culture of ukwu-nzu people during the ogbanigbe festival. In ukwu-nzu town, New Yam festival is associated with Ogbanigbe festival similar to some villages in Aniocha nomenclature. Four songs texts were selected and interpreted, the paper conclude that the significance of music in festival plays a huge role to showcase the cultural practices and beauty. Suggestions were made for the sustenance of cultural music in festivals. [ABSTRACT FROM AUTHOR]

Bio-banking in research elicits numerous ethical issues related to informed consent, privacy and identifiability of samples, return of results, incidental findings, international data exchange, ownership of samples, and benefit sharing etc. In low and middle income (LMICs) countries the challenge of inadequate guidelines and regulations on the proper conduct of research compounds the ethical issues. In addition, failure to pay attention to underlying indigenous worldviews that ought to inform issues, practices and policies in Africa may exacerbate the situation. In this paper we discuss how the African context presents unique and outstanding cultural thought systems regarding the human body and biological materials that can be put into perspective in bio-bank research. We give the example of African ontology of nature presented by John Samwel Mbiti as foundational in adding value to the discourse about enhancing relevance of bio-bank research in the African context. We underline that cultural rites of passage performed on the human body in majority of communities in Africa elicit quintessential perspective on beliefs about handling of human body and human biological tissues. We conclude that acknowledgement and inclusion of African indigenous worldviews regarding the human body is essential in influencing best practices in biobank research in Africa. [ABSTRACT FROM AUTHOR]

Clay feet are heavy and disabling, sadly in the decolonial scholarly battlefield which otherwise requires all-weather feet suitable for ongoing battles. Drawing on autoethnographic experiences in some African universities and drawing on Melanesian cargo cults, this paper argues that to decolonise Africa, African academics should abate cargo cult mentalities which account for pathological and uncritical intellectual dependence on theories, ideas and models from elsewhere. Similarly, drawing on Melanesian bigmanism and drawing on how some academics seek to control how students and colleagues think and write, this paper contends that those that pose as bigmen and bigwomen in African universities are a serious threat to decolonial critical, creative, innovative and original thinking. Thus, populated with some high-ranking academics who, nonetheless, lack decolonial creativity, originality, innovativeness and critical thinking, African universities are – like in Melanesian bigmen societies – marked by patron-client relations within which students and colleagues are sadly corralled into epistemic clientelism. [ABSTRACT FROM AUTHOR]

The European Union (EU) is one of the biggest traders of agricultural products. In 2017, extra-EU agricultural trade accounted for 7.4% of the total EU international trade. Furthermore, Europe is the main destination for agricultural goods arriving from African, Caribbean and Pacific (ACP) trading partners. The paper analyses the effect of geographical proximity, cultural similarity, free trade agreements on bilateral agricultural trade as well as intra-industry trade between EU member states and its trading partners (intra and extra EU trade), employing gravity model for a period of 1996-2017. Regression results suggest that EU countries export more agricultural products to their common markets. In addition, the export costs of agricultural products are lower if the EU and its external trading partners are culturally similar; have the same religion or both have regional trade agreements. We found a moderate intra-industry trade between the EU and ACP countries at 18%. The results indicate rather inter-industry trade between EU and non-EU members, with a lower index level for ACP countries. A higher positive impact is revealed on the agricultural import between ACP-EU countries than export. [ABSTRACT FROM AUTHOR]

In this paper, I explore the claim that the film Son of Man (2006) represents a story of "continuity between African culture and Christian faith". While this statement implies a seamless connection between the two, I argue that the relationship is more complex and fluid. Rather than strict continuity, I propose that the film depicts a process of adaptation, where certain cultural elements are retained while others are discarded. Through analysis of cross-cultural audience responses to Son of Man, I investigate how faith meets with the South African landscape, considering historical and cultural contexts. This examination demonstrates that the film presents a complex relationship between culture and faith, challenging the notion of a straightforward continuity. [ABSTRACT FROM AUTHOR]

Of all the few commentators on Meja Mwangi's Carcase for Hounds, none has approached the explication of the text from the perspective that Mwangi created a god out of his major character in this novel. Why did Mwangi assign such super human qualities to the character of Haraka? Why is Haraka's gun so powerful that it equalizes, if not surpasses, Haraka himself? And why was Haraka's lieutenant (Kimamo) so devoted to the services of his principal until death? This paper sets out to explore all these issues and goes ahead to argue and demonstrate that given the treatment of Haraka, his gun (the patchett), and Haraka's over all relationship with his lieutenant, that Mwangi created a god out of Haraka. The text Carcase for Hounds will form the primary text for explication. There shall be references to other works that are ancillary to the job the author intends to do in this paper. Given the foregoing therefore, the author shall explore the space within which Haraka operated by describing the texture and structure through which Mwangi has created and concretized human action. The paper concludes that given the interplay between Haraka, his lieutenant, and his gun, that Mwangi created a god out of a human being - Haraka. [ABSTRACT FROM AUTHOR]

In this paper, we deploy Foucault's theories of power to interrogate body politics in ballet training in Zimbabwe. To achieve this, we critically examine instances of ballet-related discourse-induced docility occurring in the Afrikera Professional Dance Training (APDT) students' bodies during training. From a Foucauldian perspective, we interrogate how a ballet dancer's body that has been timeously 'subjugated' to a standard of expected behaviour by the society and has acclimated to a normalized African body posture which is conditioned to become 'ideal' through APTD's ballet training. Through the intensive case study examination of the Afrikera Professional Dance Training ballet process, we observe possible shortfalls in Foucault's theories of bio-power in social and community development advocacy. [ABSTRACT FROM AUTHOR]

Copyright of Tropical Geography is the property of Tropical Geography Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper maps women’s political resistance in South Africa during the first half of the twentieth century. Its primary focus is on African and Indian women and how their differing social and economic realities shaped their political consciousness and shaped their activism against the colonial apartheid state. African women, both urban and rural, were confined to the reserves and subjected to pass laws. Indian women who arrived as indentured and free immigrants were exposed to labour tax and immigration controls. Whilst African and Indian women formed part of the oppressed majority, their resistance up until the 1950s was largely organised along racial lines. This paper highlights the complexity of gendered resistance and the dynamics of Indo-African race relations in South Africa’s road to democracy, via archival sources and oral histories. [ABSTRACT FROM AUTHOR]

For the most part of the colonial period, the production of all tobacco in Southern Rhodesia (now Zimbabwe) was a preserve of white settler farmers. The white settler government gave two excuses for nonparticipation by Africans in this industry. First, they argued that allowing Africans to grow tobacco would compromise the quality of the crop, and taint the international reputation of Southern Rhodesia as a tobacco leaf producer. This, the settler colonial state added, was because Africans lacked the sophistication to sustainably grow quality leaf. Second, Africans were patronizingly prevented from embarking on cash crop farming in general and tobacco growing in particular on the pretext that they lacked the capacity to strike a balance between cash and subsistence farming, which would result in their starvation. However, the settler government changed this policy in 1952 with respect to Turkish tobacco. For the first time, the government allowed and actively encouraged African cultivation of the crop. In doing this, they claimed that Africans' best interests were at the center of the new policy thrust. By examining this shift in policy, and what motivated it, this paper engages broader historiographical conversations on colonial policy on African agriculture. In doing so, it historicizes current conversations on land reform in Southern Africa, particularly the question of African capacity to undertake commercial agriculture, which arose during the colonial era as it continues to do so in the post-colonial context of land reform. The paper draws on archival data from the National Archives of Zimbabwe, newspapers and Parliamentary debates, to examine these issues. [ABSTRACT FROM AUTHOR]

This paper discusses the atypical wear observed on the anterior teeth of an enslaved African adult female (age‐at‐death: 47.62 ± 3.36 years), exhumed from Valle da Gafaria, Lagos, Portugal (15th–17th centuries). All teeth of this individual (n = 31) were macroscopically observed to score dental wear and caries. A more accentuated wear was observed on the lingual surface of the maxillary anterior teeth, with dentine exposure until the cement‐enamel junction. Although many individuals of this osteoarchaeological assemblage present intentional dental modifications, the location and characteristics of these wear facets are not compatible with such cultural practices. Interdental attrition caused by overbite was also excluded due to the inexistence of corresponding lingual or labial wear on any lower teeth. Also, the relatively unpolished appearance of the wear facets does not favor the hypothesis of perimolysis due to regurgitation. Instead, the observed wear pattern is consistent with lingual surface attrition of the maxillary anterior teeth (LSAMAT). Regarding the aetiology, in this particular case, two possible causes are suggested: extra‐masticatory behaviors and/or consumption of abrasive carbohydrates, namely, a starchy plant. Although this individual presents several carious lesions, which favor the hypothesis of a carbohydrate‐rich diet, these processes can act simultaneously. Therefore, it would be unwise to favor one aetiological factor over the other. [ABSTRACT FROM AUTHOR]

Identity is that part of an individual's self which derives from his knowledge of his membership of a social group (or groups), together with the value and emotional significance attached to that membership. Philosophically, identity is from the Latin word identitas meaning sameness. Leibniz gives a modern formulation of the concept of identity as the relation each thing bears only to itself and it concerns a relation, specifically, a relation that x and y stand in if, and only if they are one and the same thing or identical to each other (that is, if, and only if x=y). Locke speaks of personal identity and survival of consciousness following this understanding. The criterion for identity specifies, insofar as that is possible, the necessary and sufficient conditions for the survival of a thing. Humans are confronted with questions on identity in a world where flexibility is seen as a virtue and accelerating change pervades society. Again, "identity" is a predicate, which functions as an identifier, that is, a marker that distinguishes and differentiates one object from another object. Thus, identity in this sense focuses on the uniqueness of the concerned object. This paper critically analyzes the concept of identity within the framework of making sense of what can be called the marker for African Identity along the lines of communalism. [ABSTRACT FROM AUTHOR]

This theoretical paper sought to explore the Shona concept of dare as an ideal democratised knowledge round table that could be adopted as a method of data collection in Africa. The Dare or ubiquitous circle is a participatory communication practice located among traditional Shona societies of Zimbabwe and is a potential replacement to traditional qualitative data collection tools such as interviews and focus group discussion. The goal is to promote participation and decolonise research processes in Africa by adopting existing communication practices among indigenous people. The attempt is to depart from conducting research as an extractive process conducted by the researcher and the participants, the investigator and the investigated or the analyst and the analysed. Conversely, information sharing rooted in the African concept of dare is more of knowledge round table and is participatory, democratised, recognises expertise and allows the sharing of experience. A properly structured information sharing session moulded in the dare concept is culturally grounded, built on trust, respect and is a relationship. The more knowledgeable and experienced participants have space to give direction to the data collection process. Participants have a platform to learn from each other and can identify with the collected data. The study recommends a shift from traditional data collection tools to information sharing moulded in the dare concept for reliable and authentic data collection. This African round table is more democratised and culturally grounded allowing the process not only to yield required data but also improve communities through shared experiences. [ABSTRACT FROM AUTHOR]

Copyright of African Diaspora: Transnational Journal of Culture, Economy & Society is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: The African, Caribbean, and Black (ACB) population of Ontario, Canada is comprised of individuals with diverse ethnic, cultural and linguistic backgrounds and experiences; some of whom have resided in Canada for many generations, and others who have migrated in recent decades. Even though the ACB population represents less than 3.5% of the Canadian population, this group accounts for 21.7% of all new HIV infections. It is well-documented that ACB populations, compared to the general population, experience multi-level barriers to accessing appropriate and responsive HIV services. In this paper, we present qualitative findings on the ACB population's experiences with HIV-testing, pre-exposure prophylaxis (PrEP) and post-exposure prophylaxis (PEP) and obtain their perspectives on how to improve access. Methods: We conducted twelve Focus Group Discussions (FGDs), within a two-day World Café event and used socio-ecological framework and community-based participatory research (CBPR) approaches to guide this work. We meaningfully engaged ACB community members in discussions to identify barriers and facilitators to HIV testing, PEP and PrEP and how these may be addressed. The FGDs were transcribed verbatim and thematic analysis guided data interpretation. Credibility of data was established through data validation strategies such as external audit and peer-debriefing. Results: Our analyses revealed multi-level barriers that explain why ACB community members do not access HIV testing, PEP and PrEP. Fear, health beliefs, stigma and lack of information, were among the most frequently cited individual- and community-level barriers to care. Health system barriers included lack of provider awareness, issues related to cultural sensitivity and confidentiality, cost, and racism in the health care system. Participants identified multi-level strategies to address the HIV needs including community-based educational, health system and innovative inter-sectoral strategies. Conclusion: CBPR, co-led by community members, is an important strategy for identifying the multi-level individual, interpersonal, community, institutional and structural factors that increase HIV vulnerability in ACB communities, notably anti-Black systemic racism. Study findings suggest the need for targeted community-based strategies and strategies aimed at reducing health system barriers to testing and care. [ABSTRACT FROM AUTHOR]

This paper examines how the exercise of powers vested in chieftaincies is fundamental in shaping girls' sexuality. The relationship between traditional authority and sexuality is vexing, as, on one hand, the power embedded within the chieftaincies has been perceived as fundamental in promoting positive sexual behaviors. On the other hand, as this paper demonstrates, the same power, albeit less recognized, simultaneously regulates girls' sexualities. This paper critically examines present-day chiefly powers in light of three sexuality-related presentations demanded and payable to chiefs at the onset of menstruation, marriage, and premarital pregnancy. Data were collected through an ethnographic study involving interviews, archives, focus group discussions and observations conducted in Dedza district, Malawi. Verbatim data were transcribed and entered into the NVIVO data management software, where coding followed grounded theory precepts. The study reveals three ways in which the present legitimization of chiefly powers emerges: invoking spiritual powers, sharing the proceeds to create acceptable norms, and invoking colonially codified roles to exert influence over subordinates. As chiefly powers are exercised, they define, shape, and sometimes control girls' sexualities while sustaining positions of power and the hierarchy of the traditional authority. The paper reveals a combination of three different ways in which present chiefly roles are legitimized. It suggests that though chiefly roles may be rooted in the British colonial period, their persistence is based on the institution's ability to creatively adapt to contemporary demands by positioning girls' sexuality at the center of chiefly legitimation. [ABSTRACT FROM AUTHOR]

In this paper, I address a range of arguments put forward by Kwame Gyekye (1992) and Bernard Matolino (2014) denying Menkiti's twin propositions that persons differ ontologically from human beings and that human attitudes, behaviours and practices constitute persons in social reality. They argue that his account of "maximal" persons, rooted in African traditional thought‐worlds, conflates issues and ultimately involve him in a category mistake. I argue that their arguments do not succeed, and that Menkiti's view is not in any predicament because of them. Then, I draw on John Searle's account of social ontology to clarify the sense in which attitudes, behaviours and practices are constituents of persons. Thus, I characterise persons as social entities belonging in a social ontology. Finally, I argue that realism regarding persons is not undermined by the threat of conventionalism lurking behind the view. [ABSTRACT FROM AUTHOR]

The study set out to affirm that Traditional Public Administration existed in pre-colonial Africa, specifically Nigeria. These pre-colonial administrative systems performed all the functions that are currently being executed by the modern public administrative systems, such as designing the best strategies for efficient delivery and the attainment of public goods. The case-study approach was adopted, in which old Oyo, Benin, Kanem Borno, and Oron Kingdom amongst others were comprehensively evaluated. This approach unveiled the structures and processes through which the aforementioned empires and Kingdoms were effectively governed. The focus of this paper was to identify and analyze the structure and processes, which amounted to public administration in these empires that performed the roles which are currently being performed by modern public administration. The findings revealed that old Oyo, Benin, Kanem Borno, and Oron Kingdom had standard processes for the implementation of what constituted public policies in these social entities. The successes of the administrative system accounted for the long duration of these pre-colonial states and in many cases, the colonial masters relied on them, for the administration of the territories they conquered. A case in point was the 'indirect rule' system in Nigeria and other West Africa States, which aided the continuation of the colonial administration. The role performance in the traditional system might have been fused, however, the functions of public administration were effectively carried out in these pre-colonial social entities. This exposition might have accounted for the long years of existence of these empires until internal contradictions, colonial conquests and rules resulted in their collapse. The study through the use of qualitative data affirmed the existence of traditional public administration in Africa and Nigeria in particular. This indeed was one of the notable 'primitive gloriana' (glory of the primitive past) of pre-colonial Africa and Nigeria in particular, that cannot be wished away by Eurocentric scholars. [ABSTRACT FROM AUTHOR]

Christianity was introduced to Africa from the West. The available options for studying and learning Christian religion are all conveyed from the Western perspective, utilizing references, cultural norms and experiences that have no relevance to Christians in Africa. The cultures and traditional values of African people are important and have valid influences in their Christian life. To avail African Christians same opportunities to strengthen their faith like the Westerners, biblical resources must be contextualized. Contextualization does not mean changing the meaning of sacred Scripture. Paul himself explains in 1 Corinthians 9:19-23 that he worked to be relevant to each culture to which he brought the gospel. Notwithstanding that the truth contained in God's Word are universal and will not change, the illustrations, applications, and additional contexts provided prompt deeper understanding and should change according to the audience. This will create greater opportunities to know, understand, and apply God's word in daily life experiences. In this study, we are going to identify and study some reasons why context matters. The way the bible is understood comes with context. The Bible itself must be understood within its settings and cultures. The researchers made extensive use of exegetical and hermeneutical methods of interpretation to study 1Cor 9:19-23. From the backdrop of the result from the interpretation, the paper then posits contextualization of scriptural messages as a necessity if the bible will remain valuable to all cultures especially Africa. [ABSTRACT FROM AUTHOR]

This paper explores Black identity. It considers how dominant narratives can shape identities and bolster problem stories. It describes a series of conversations that sought to disrupt dominant discourses by creating strong counter stories about Black identities. Second story development, deconstruction and re-authoring can lead to the reclaiming of space and the enactment of preferred identity stories. This paper presents prompts for conversations exploring experiences of Blackness, and describes a process of inviting people to become witnesses to their own stories. [ABSTRACT FROM AUTHOR]