In the Dogon funeral proceedings, a major song cycle called baja ni is performed in a session of at least seven hours. The texts of the chants are attributed to a legendary figure called Abirɛ, who as a blind singer in the nineteenth century roamed the heartland of the Dogon. The baja ni songs have escaped scholarly attention thus far. Singing with the Dogon Prophet by Walter E.A. van Beek, Oumarou S. Ongoiba, and Atimε D. Saye provides their first publication in English as well as an analysis of these songs. These texts deal with the relations between man and woman, man’s ambivalent dependency on the otherworld, and with life and death; the whole night performance is one of the high points of the funeral. Additionally, Abirɛ is a prophet, and during his life has uttered a great number of prophecies on a wide range of topics, from local issues to the relation of the Dogon with the Fulbe herdsmen, and from the arrival of the colonials to ecological transformation. This book examines how these prophecies with these songs offer an inside view of the way the Dogon construct the present in a continuous dialogue with their past and their projected future.

Explores the dynamics of African masquerades and mask performances on the continent, linking performative expressions to societal characteristics. What is the meaning of masks and masquerades in African traditions and how can we understand their role in rituals and performances? Why do we find masks in some African regions and not in others, and what does this 'mask habitat' say about the general dynamics of masquerades in Africa? Though masks are among the most famous art icons of Africa, exploration of their uses and the way in which they articulate social characteristics of African societies has been underexamined. This book takes an anthropological perspective on the phenomenon of masquerades on the African continent to show how mask rituals are an integral part of African indigenous religions and societies, and are informed by and linked to specific types of social and ecological conditions. Having established the commonalities of mask rituals and a mask typology, the authors look at the varieties of mask performances and the types of rituals in which masks function in rites of passage and in rituals of gender, power, and identity. The following chapters focus on different types of rituals featuring masks, from initiation and death ceremonies to secrecy, kingship, law and war. With its broad examination of the use of masks on the continent, from Angola to Burkina Faso, Cameroon, DRC, Guinea, Ivory Coast, Liberia, Mali, Nigeria, Senegal, this well illustrated book will stand as an authoritative study of the use of masks, of interest not only to those in African Studies but to anthropologists and ethnographers worldwide.

An eleven-volume guide to the geography, history, economy, government, culture and daily life of countries of the Middle East, western Asia and northern Africa.

In the mid-3rd century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria, which resulted in the creation of the Septuagint, as well as several other books of Jewish and Samaritan scriptures, including the Book of Enoch, Book of Job, Testaments of Abraham, Isaac, and Jacob, and the Dodeka. The Dodeka was not part of the collection of texts the Jews fleeing Egypt carried with them from the Jewish Temple in Elephantine, and is therefore believed to have been translated into Greek later, circa 180 BC. It would eventually be added to the Septuagint as the Book of Dodeka circa 140 BC, and then much later be divided into its twelve constituent books by the early Christians in the 3rd-century AD, subsequently called the twelve minor prophets. The books comprising the Dodeka all date from between 900 and 500 BC, and represent the works of twelve ancient prophets, which in the original Greek translation, represented several different gods. These were not Jewish prophets, but Israelite prophets, mostly living the age before King Josiah banned the old gods, in approximately 625 BC. Most of the books in the Dodeka were written before King Josiah's reforms. The books of Hosea, Amos, and Micah are set during the 8th-century BC, when the kingdom of Samaria fought a series of wars against its more powerful northern neighbor Assyria, ultimately being conquered by the Neo-Assyrian Empire circa 722 BC. The books of Joel, Obadiah, and Jonah follow, although their exact settings are not clear. The books of Nahum, Habakkuk, and Zephaniah follow, set in the 7th-century BC, as the Kingdom of Judea struggled for its survival between the powers of the time, Assyria to the north, Egypt to the south, and Babylon to the east, ultimately falling to the Neo-Babylonian Empire circa 586 BC. There is a gap in the prophets during the era when Babylon ruled Judea, and they continue with the books of Haggai, and the first half of Zachariah, set in the late-6th-century, after the Persians have conquered the Babylonian Empire. Combining the various Elohim that are appear to have been the text the Greeks translated, including Shaddai (Shaddayin), On (Aven), Dagon, Tirath (Tirosh), Yitzhar, Reshef (Blight), Mot, Hades (Sheol), and Abaddon (Destruction), Ba'al Hadad, Ba'al Hammon, Qetesh Asherah, Sydyk, and Shemesh, it strongly suggests that the text was heavily edited in the Hasmonean era when Yahweh Sabaoth replaced Lord El. Unfortunately, the existing Dead Sea Scrolls shed little light on the situation as they date to the era the edits would have taken place, but are in the script that should only show the edited version. Nevertheless, they are so damaged almost none of the questions about the differences between the Dodeka and Masoretic Texts could be resolved, even if they were in the Canaanite script.

A look at the close resemblance between the creation and structure of matter in both Dogon mythology and modern science • Reveals striking similarities between Dogon symbols and those used in both the Egyptian and Hebrew religions • Demonstrates the parallels between Dogon mythical narratives and scientific concepts from atomic theory to quantum theory and string theory The Dogon people of Mali, West Africa, are famous for their unique art and advanced cosmology. The Dogon’s creation story describes how the one true god, Amma, created all the matter of the universe. Interestingly, the myths that depict his creative efforts bear a striking resemblance to the modern scientific definitions of matter, beginning with the atom and continuing all the way to the vibrating threads of string theory. Furthermore, many of the Dogon words, symbols, and rituals used to describe the structure of matter are quite similar to those found in the myths of ancient Egypt and in the daily rituals of Judaism. For example, the modern scientific depiction of the informed universe as a black hole is identical to Amma’s Egg of the Dogon and the Egyptian Benben Stone. The Science of the Dogon offers a case-by-case comparison of Dogon descriptions and drawings to corresponding scientific definitions and diagrams from authors like Stephen Hawking and Brian Greene, then extends this analysis to the counterparts of these symbols in both the ancient Egyptian and Hebrew religions. What is ultimately revealed is the scientific basis for the language of the Egyptian hieroglyphs, which was deliberately encoded to prevent the knowledge of these concepts from falling into the hands of all but the highest members of the Egyptian priesthood. The Science of the Dogon also offers compelling new interpretations for many of the most familiar Egyptian symbols, such as the pyramid and the scarab, and presents new explanations for the origins of religiously charged words such as Jehovah and Satan.

This book supplies fundamental information about the diverse religious beliefs of Africa, explains central tenets of the African worldview, and overviews various forms of African spiritual practices and experiences. Africa is an ancient land with a significant presence in world history—especially regarding the history of the United States, given the ethnic origins of a substantial proportion of the nation's population. This book presents a broad range of information about the diverse religious beliefs of Africa that serves to describe the beliefs, practices, deities, sacred places, and creation stories of African religions. Readers will learn about key forms of spiritual practices and experiences, such as incantations and prayer, dance as worship, and spirit possession, all of which pepper African American religious experiences today. The entries also discuss central tenets of the African worldview—for example, the belief that humankind is not to fight nature, but to integrate into the natural environment. This volume is specifically written to be highly accessible to students. It provides a much-needed source of connections between the religious traditions and practices of African Americans and those of the people of the continent of Africa. Through these connections, this work will inspire tolerance of other religions, traditions, and backgrounds. The included selection of primary documents provides users first-hand accounts of African religious beliefs and practices, serving to promote critical thinking skills and support Common Core State Standards.

This book is about Cultures, Religions and their ethics in the world, their development and their transition to a world that is becoming more and more one. All kinds of aspects of different cultures are described: The difference between race and culture, modern subcultures like e.g. the Ghotics, and immigration cultures in Europe especially of Muslims. In addition, there is a chapter on paranormal matters considered from a scientific point of view. It also describes Western, Hindu and Chinese numerology and the I Ching. Then there is a chapter on the core of Judaism, Christianity, Islam and other religions. There is a special chapter describing traditional ethnic cultures, of various Indian and African peoples and myths both from Ancient Egypt, the Gilgamesh epic, the King Gesar epic,from Tibet and Mongolia and myths from Korea, Australia and other peoples. .For example, a description of the Book of Giants is included,shedding new light on Genesis, which holds a warning for the future. Then there is a description of a possible rule of life, education and philosphy, which can take place in a globalised world. According to the author, all cultures and religions must change if they are to be part of a future multicultural, multi-religious world that has become one. For this, the bad elements must disappear from all ethnic and other cultures and the good elements must be preserved.

"Pitch and Revelation is the first book-length study of the poetry, prose, and dramatic literature of the African American poet Jay Wright (1934-). The authors premise their reading on joy as a foundational philosophical concept. In this, they follow Spinoza, who understood joy as that affect necessary for the construction of an intellectual love of God, leading into the infinite univocity of everything. Similarly, with Wright, joy leads to a visceral sense of what the authors call the great weave of the world. This weave is akin to the notion of entanglement made popular by physicists and contemporary scholars of Science Studies, such as Karen Barad, which speaks of the always ongoing, mutually constitutive connections of all matter and intellectual processes. By exhibiting and detailing the joy of reading Wright, Pitch and Revelation intends to help others chart their own paths into the intellectual, musical, and rhythmical territories of Wright's world so as to more fully experience joy in the world generally. Although the exhibitions of meaning making presented are instructive, they do not follow the "do as I do" or "do as I say" model of instructional texts. Instead,they invite the reader to "do along with us" as the authors make meaning from selections across Wright's erudite, dense, rhythmically fascinating, endlessly lyrical, highly structured, and seemingly hermetic body of work."--publisher's website.

Taking a unique anthropological apprach, Bush Base: Forest Farm explores the management of resources in third would development programmes. The contributors, all distinguished anthropologists with practical experience of development projects, focus on the role of human cultural imagination in the use of environmental resources. They challenge the traditional sharp distinction between human settlement and natual environment (farm or camp, forest or bush), and argue that development programmes should place at their centre an appreciation of people's cosmologies and cultural understandings.