Albino Research Paper

Adam Ashforth’s Madumo, a Man Bewitched presents a personal ethnographic account of witchcraft, religion, and culture among the Soweto people in South Africa. In the book, Ashforth recounts his adventures with his Sowetan friend, Madumo, who, after a series of misfortunes, believes he has been cursed by witchcraft and is in search of a cure. Madumo seeks the aid of both a traditional healer (inyanga) and the Zion Christian Church (ZCC), formed form the syncretism of African and evangelical beliefs. Madumo’s quest for healing presents the reader with an intimate glimpse into the psychological and sociological factors that influence religion in Soweto. From Ashforth’s account, us westerners can begin to understand the nature and causation of

Race and ethnicity are the occasionally have been used interchangeably. Race is described as a person’s physical appearance such as skin color, eye color, hair and many other biological traits and characteristics. Race mainly refers to the differences in skin color in the contemporary world. When we say that person is fair skinned or is black we are referring to the race of that person. Ethnicity is the cultural aspect of a an individual or a group such as the nationality of the person, the language they use to communicate, their descendants , the particular region they inhabit for example American, African, African Americans, etc. In a nutshell race is an overview of how you look and ethnicity is the social and cultural aspect of grouping you are born into.

When Idi Amin’s policies are forcing Asians to leave Uganda, Mina’s father Jay asks his lifelong native Ugandan friend Okelo, “Where should I go? Where should I go? This is my home” (Nair). Okelo replies, “Not any more, Jay. Africa is for Africans—black Africans” (Nair). Although the pain of being forced to leave Uganda so that its indigenous people can regain control of the economy is massive for Jay, it is this remark by his closest friend that devastates him, because what it tells him is that he does not belong in Uganda. He is not wanted, not accepted—not even by his best friend.

Historical studies indicate that the New Guinea was one of the hottest countries, insect infested, and occupied by aggressive people. The Imbonggu community is one of the integral parts of the community. William E. Wormsley drew a special insight into the lives of these people after spending several years with them. In his fascinating book, the author uses an incisive, yet articulate, voice to describe the culture, social structure as well as bride wealth, religion, and magic among these people (Wormsley, 1993). During that period, New Guinea was specially known as a man-eating zone. The local people were reputed as cannibals, nasty and aggressive people. Therefore, as the anthropologist of his time, Wormsley was destined to critically analyze the group on their view of the white man. A study that released results that still struck the world with shock (Wormsley, 1993).

The Colored Junior College was established to provide an opportunity for African-Americans to receive college training. The Junior College progressed so fast that by 1931, it became a member of the Association of Colleges and Secondary Schools and was approved by the Southern Association of Colleges. In the summer of 1934, the Houston School Board changed the junior college to a four-year college and the name to Houston College for Negroes. When the university opened its doors in September 1947, it had 2,300 students, two schools, one division and one college - the Law School, the Pharmacy School, the Vocational Division, and the College of Arts and Sciences. Responding to the changing times, in 1973, the 63rd Legislature designated Texas Southern University as a special purpose institution for urban programming. As a result, four more academic units were added - the College of Education, the School of Public Affairs, the School of Communications and the Weekend College.

Russell J. Eckerman, a Marrieta motorist, is suing Bobbi Kristina Brown because of a car accident in January. Bobbi Brown, 22, is the only daughter of Whitney Houston. The personal injury lawsuit alleges that Bobbi Kristina drove a 2005 Jeep Liberty that smashed his 2007 Ford Taurus at Holcomb Bridge Road and Martins Landing Drive on January 27, 2015.

Black magic’s influence within African cultures is no surprise when taking a look at the culture itself. Known as Vodou in Haiti, which later evolved into the practice known as Voodoo in the United States, along with Conjuring, also known as the practice of Hoodoo which evolved from West African countries such as Ghana, the practice of black magic persistently played a role in African culture constantly following the dispersal of Africans worldwide throughout the past centuries. Throughout a multitude of societies in the world, specifically places with backgrounds connecting to African heritage, it is evident that forms of black magic have played a role in their past. While examining the history and trade of black magic through a multitude

Witchcraft exists. Whether we choose to believe or not, its existence in worldwide cultures is undeniable. Its form takes many shapes that can be determined by the religion, economics, politics, and folk beliefs in each individual culture where it may take place. Its importance in our own, American, history should not go understated: Witches were a major dilemma for people who lived in 1692 Salem, Massachusetts, and as a result women (and men) were hanged due to undeniable belief in the power of Witchcraft. Today, belief in magic and witches has diminished with the increasingly secular nature of our culture, but we must accept there was a time when witches “existed”. While American culture has drifted away from ideas such as witchcraft, others have certainly not, with the primary example being Africa. Witchcraft in African culture accounts for many of the issues found within many of the continents communities. Correcting these issues, at least for a time, usually results in a community being “fixed” (examples are made in Adam Ashford’s account of witchery, Madumo, a Man Bewitched and the anthropological accounts being used for this essay). What is fascinating; however, are the parallels that can be made between witchcraft in different cultures. In a previous essay I touched on this topic by incorporating my definition of witchcraft as “a cultural means of being able to create particular moral boundaries by means of ‘magic’ thinking” (Brian Riddle, 2015). In this essay, I

Afro Brazilians have had to deal with centuries of oppression. During these times, Afro-Brazilians have had to deal with various methods, and strategies designed to keep entire communities oppressed. Many of these methods have had effects so profound, they are still affecting many Brazilians till this day. Political oppression is one of the oldest methods known to man, along with unleashing a forceful police force mimicking military forces. Authoritarian rule also played a major role in the shaping of the country. Furthermore, an inept biased justice system will fail those who need protections, and justice the most. These four key modes will be objectively examined, as well as the efficacy of each of these repressive strategies, and the impact that they have had or still have in the Afro-Brazilian communities.

Unlike many African Americans who attend church on Sundays, I attend Jummah on Friday’s and attend Eid festivities with Guineans around New York City, as well as carry myself the way Guinean females are raised: with a certain degree of modesty and reservation. In addition, due to my Guinean background, West-African name, and clear, modulated English, I am also an outsider to my neighbors in Brownsville currently, and was teased as a child. My drive and motivation to achieve the American Dream, especially for the sake of parents, in Brownsville, an inner-city African American, is seen as an affront to their perceptions of blackness. Many of my neighbors have confessed that they believe that “I am too good” or “act white.” However, despite this, when I am faced with racism or acts of white supremacy, I feel emboldened to act, where I do not call upon my Guinean identity. In those moments, I especially identify with the African- American identity. I feel a dire responsibility to assist African-American in my community, more so than I feel a responsibility to help my family members in Guinea. In all, when asked about my identity, I respond with, “My parents are from Guinea, but I was born in America.” I am comfortable, and again, proud to identify as a Guinean-American, despite the challenges with identifying as either. This conflict is drawn upon, once again, in Georges Woke Up Laughing where Schiller and Fouron

Throughout history, the Mauritanians have been divided into two “classes”. The people of Mauritania are called Moors. Within that classification there are white moors, or Bidan, and black moors, or Haratine. These classes were not decided based on the color of one’s skin, but rather their family heritage or social status.

“The Myth of Wild Africa” introduces one to the false, preconceived notion of Africa and Africa’s people that were around since the early 1900s. The book compares older, colonial methods of conservation that were coercive and based on the “myth”, and newer Afrocentric conservation efforts that are more objective and inclusive to the African people. The book emphasises that the inclusion of African people is what will make African conservation successful. In the past, Africa as considered an untouched paradise,

This chapter in Africans and Their History by Joseph Harris presents some of the roots of the stereotypes and myths about Africa in the past and for the most part are still held today. Harris discusses how the “greats” of history, geography, and literature starting a path of devaluation of Africans that writers after their time followed. Harris also denounced the language that these “greats” used to describe and talk about Africans. He asserts that this language inherently painted Africans as inferior and subhuman.

Albinism is a condition that is inherited from both parents where a person is born with a lack of the usual amount of the pigment melanin. Melanin is the main substance that determines what color hair, eyes, and skin tone someone will have. Albinism is also a rare mutation that affects very few people worldwide, though in some places more than others. The symptoms are quite unique for those who have it as well. Some tribes and small villages even kill or exile those with the mutation.

The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another. Belief in witchcraft is the traditional way of explaining the ultimate cause of evil, misfortune or death.” The African worldview is holistic. In this perception, things do not just happen. What happens, either good or bad, is traced back to human action,