This volume marks the 25th anniversary of Karin Barber’s ground-breaking article, "Popular Arts in Africa", which stimulated new debates about African popular culture and its defining categories. Focusing on performances, audiences, social contexts and texts, contributors ask how African popular cultures contribute to the formation of an episteme. With chapters on theater, Nollywood films, blogging, and music and sports discourses, as well as on popular art forms, urban and youth cultures, and gender and sexuality, the book highlights the dynamism and complexity of contemporary popular cultures in sub-Saharan Africa. Focusing on the streets of Africa, especially city streets where different cultures and cultural personalities meet, the book asks how the category of "the people" is identified and interpreted by African culture-producers, politicians, religious leaders, and by "the people" themselves. The book offers a nuanced, strongly historicized perspective in which African popular cultures are regarded as vehicles through which we can document ordinary people’s vitality and responsiveness to political and social transformations.

African audiences and users are rapidly gaining in importance and increasingly targeted by global media companies, social media platforms and mobile phone operators. This is the first edited volume that addresses the everyday lived experiences of Africans in their interaction with different kinds of media: old and new, state and private, elite and popular, global and national, material and virtual. So far, the bulk of academic research on media and communication in Africa has studied media through the lens of media-state relations, thereby adopting liberal democracy as the normative ideal and examining the potential contribution of African media to development and democratization. Focusing instead on everyday media culture in a range of African countries, this volume contributes to the broader project of provincializing and decolonizing audience and internet studies.

"The edited collection focuses on the links between young people and African popular culture. It explores popular culture produced and consumed by young people in contemporary Africa. And by "culture," we mean all kinds of texts or representations-visual, oral, written, performative, fictional, social, and virtual-created by African youth, mostly about their lives and their immediate societies, and for themselves, but also consumed by the larger public, and shared locally and globally. We proceed from the premise that cultural texts not only function as "social facts" as Karin Barber argues, but that they double as "commentaries upon, and interpretations of, social facts. They are part of social reality, but they also take up an attitude to social reality" (2007, 04). So, the work focuses specifically on what African youth produce as popular culture, under what conditions or contexts they produce such work, how they produce those texts, why they produce them, the aesthetic dimensions of these texts as cultural artifacts, and why these textual practices matter as social facts, as interpretive acts, and as cultural symbols of the general cultural activism of young people in a rapidly changing world, a world where the global cultural economy is the prime terrain for the relentless struggles over the meanings that come to shape political-economic and social systems"--

INTRODUCTION Personal name is a vital aspect of cultural identity. As a child, you may have loved or hated your name. But you were rarely indifferent to it. “What’s in a name?” Shakespeare asked. “That which we call a rose by any other name would smell as sweet”, he explained. Perhaps in England or somewhere else in Europe, but not in Africa. Personal names in African have meanings, can affect personality, hinder or enhance life initiatives. They serve to establish a connection between name and cultural background, and thus, provide some information about cultural affinity and more, such as express one’s spirituality, philosophy of life, political or socio-economic status as defined by a given ethnic cleavage. African names tell stories, convert abstract ideas to stories, and tell story of the story about different aspects of one’s life. They commemorate any unusual circumstance the family or community once experienced, or world event that took place around the time of a child’s birth. Outside a given cultural environment, names boost and nurture cultural pride and identity, showcase a people’s appreciation of their culture and their readiness to defend and live their culture with pride and dignity. Naming practices that tell histories behind the names were the norms in Nigeria-Ibibio, and in fact, in Africa, until the encroachment of two historical forces in Africans’ affairs. Christianization and colonization, more than any other forces in history, shattered the connection between personal name and cultural affinity, and have ever-since contributed to the gradual erosion of African culture of names. On the continent, the combined efforts of their human agents - the missionaries and British colonial personnel, directly and indirectly, through their policies and practices, caused African- Nigerians to give up their culture relevant names in favor of foreign ones. Apart from direct erosion of culture of names, ‘colonial administration’ (a term I use mostly to refer to the combined efforts of the missionaries and British colonial personnel) in Nigeria abrogated many religious, socio-economic and political traditions which were intimately intertwined with the people’s naming practices. Their attempt to replace African traditions with European ones through coercing Africans to accept Western values and beliefs consequently disabled many desirable African traditional structures, including authentic African naming practices, and caused some to fall into disuse. A third force was early European-African trade. Although the impact of the presence of European merchants in Nigeria was minimal in this regard, some of their activities have also left a dent on African naming practices by introducing foreign bodies into the people’s names database. Even though these alien forces invaded and injected foreign values into Africa over a century ago, their impact on naming practices continues to be felt by Africans. European intrusion in relation to African naming practices did not end on the continent. The Trans- Atlantic Trade on human cargo was another major historical event that did not only forcefully disconnect many Africans from their cultural root and natural habitat, but also mutilated authentic African naming practices among them. Consequently, Africans in Diaspora had European names imposed upon them by their slave masters. Today, many Africans on the continent and in Diaspora continue to carry names which are foreign, names whose meanings they do not know, names the bearers can not even pronounce correctly in some ethnic contexts, and names which have no relevance to nor any form of link with the bearers’ cultural background. In effect, culture of names, as many other African customary practices, has lost its savor. Some peoples of African descent still cherish these colonized names. Some do not, and are making practical efforts to reclaim authentic African cul

Religion, Culture and Spirituality in Africa and the African Diaspora explores the ways in which religious ideas and beliefs continue to play a crucial role in the lives of people of African descent. The chapters in this volume use historical and contemporary examples to show how people of African descent develop and engage with spiritual rituals, organizations and practices to make sense of their lives, challenge injustices and creatively express their spiritual imaginings. This book poses and answers the following critical questions: To what extent are ideas of spirituality emanating from Africa and the diaspora still influenced by an African aesthetic? What impact has globalisation had on spiritual and cultural identities of peoples on African descendant peoples? And what is the utility of the practices and social organizations that house African spiritual expression in tackling social, political cultural and economic inequities? The essays in this volume reveal how spirituality weaves and intersects with issues of gender, class, sexuality and race across Africa and the diaspora. It will appeal to researchers and postgraduate students interested in the study of African religions, race and religion, sociology of religion and anthropology.

In our age of globalization and multiculturalism, it has never been more important for Americans to understand and appreciate foreign cultures and how people live, love, and learn in areas of the world unfamiliar to most U.S. students and the general public. The four volumes in our cultural sociology reference encyclopedia take a step forward in this endeavor by presenting concise information on those regions likely to be most "foreign" to U.S. students: the Middle East, Asia, and Africa. The intent is to convey what daily life is like for people in these selected regions. It is hoped entries within these volumes will aid readers in efforts to understand the importance of cultural sociology, to appreciate the effects of cultural forces around the world, and to learn the history of countries and cultures within these important regions.

This notwithstanding, over the years, the African culture in all its manifestations became the bulls eye for attack especially during the Atlantic Slave Trade, Colonialism, Racism. During these periods, Europe dealt coup de grace to the African personality, to his is-ness, by destroying the African cultural values. They disrespected African peculiarities, languages enriched with traditions of centuries, parables, many of them the quintessence of family and national histories; modes of thought, influenced more or less by local circumstances, local poetry which reveals the profundity of African literary wizardry. A lot of these were altered against the background that the African in all his susceptibilities is an inferior race and that it is needful to give him a foreign model beacon to emulate and follow. In our time of globalization, bringing about a new sweep of changes on the African cultural values, a more careful, historically grounded interpretation of the cultural changes occurring on the continent is, therefore, needed and for it to be useful, it should enable us to transcend the narrow and narrowing parameters that currently dominate the discourse on the processes and structures of change occurring in contemporary Africa. This piece is a great accomplishment by African scholars to do a grounded hermeneutics of the structures of changes taking place in Africa. The different chapters are the fruits of the 2018 International Conference of the Association for the Promotion of African Studies (APAS). The authors, like artists, combine originality with insightful imagination. They have carefully treated the historical, conceptual, basic and substantive issues in cultural change in Africa. Their coherent, systematic and encyclopedic approaches have the capacity to expand the intellectual and professional horizon of its readers.

New hermeneutical challenges abound within the process of globalisation especially as they pertain to culture and religion. Consequently, a new form of hermeneutics approached from an intercultural perspective is needed. This requires, if not a new set of hermeneutical tools then, at least, a serious, profound and critical analysis and constructive adaptation of the already available set of hermeneutical tools. Intercultural hermeneutics in the understanding of religion and culture and among cultures and religions is being proposed here as this new form of art or science of understanding. Chibueze C. Udeani is of Igbo origin and currently professor of missiology and dialogue of religions at Julius Maximilian's university Würzburg, Germany.

Explores the instrumentalization of various aspects of popular culture in Africa.