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Cultural expectations for women
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The Anlo people of Ghana migrated from western Nigeria due to warfare. They relocated and still inhabit what is now known as Ghana, Togo, and Benin. The population was severely diminish by the slave trade. The language spoken by the Anlo people is Ewe, which varies in dialect mostly on jargon and sound of speech. This is due to the fact that when Europe started to colonize Africa the colonies were shared by Britain, France and Germany, which has caused political problems to this day. The connection of chiefs to the spiritual world strengthens their dominance in politics by portraying women as wicked and harmful and lowering their status and role in the Ewe community with religious belief that are imposed by force or punishment.
Today, The Ewe people are politically organized by a large chiefdom with loose alliances. Their main subsistence is agriculture and fishing. The economy is dominated by agriculture selling products like cocoa and yam but also fish, salt and interestingly edible clay, which is also use as art to display cultural traditions. The political hierarchy starts with chiefs at the top usually a male elder, though due to modernization chiefs are elected by agreement. Chiefs are seen as mediators between this world and the spiritual world, thus power and property are distributed through the male side of the family (patrilineal). The patriarchal society causes for unequal treatment towards women. It is a culture norm for women to marry the deceased husband’s brother in order to keep the wealth in the family (levirate).
Additionally, women believe aggression and abuse is the norm since the “Ghanaian culture [demands] that women be submissive to their husbands [and] condone male superiority” (Amoakohene). Many don’t real...
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Boyd, J. Barron, and Jr. "African Boundary Conflict: An Empirical Study." African Studies Review 22.3 (1979): 1-14. JSTOR. Web. 29 Nov. 2013. .
Greene, Sandra E. "The Past and Present of an Anlo-Ewe Oral Tradition." History in Africa 12 (1985): 73-87. JSTOR. African Studies Association. Web. 08 Nov. 2013. .
Ladzekpo, Kobla. "African Music." The Social Mechanics of Good Music: A Description of Dance Clubs among the Anlo Ewe-Speaking People of Ghana 5.1 (1971): 6-22. JSTOR. International Library of African Music. Web. 08 Nov. 2013. .
Vermeer, Donald E. Geophagy among the Ewe of Ghana 10.1 (1971): 56-72. JSTOR. University of Pittsburgh- Of the Commonwealth System of Higher Education. Web. 10 Nov. 2013. .
Mazrui, Ali A. "The Re-Invention of Africa: Edward Said, V. Y. Mudimbe, and Beyond." Research in African Literatures 36, no. 3 (Autumn 2005): 68-82.
in the DBQ Project. 265. The. Print. The. Khumalo, Lobengula, Chief of the South African Ndebele (Matabele) Tribe, Early 1890s.
Yahweh, B. L. (2013). Jewish and african affairs. In B. Yahweh (Ed.), Jews and the African
Colonist believed that Maasai did not deserve these herds of cattle or live on land that they did not know how to use. Igoe explains how the Maasai control their resources and how they understand their environment. “Because Africans did not appreciate the beauty of nature, the therefore had no right to be in that nature. Nature was therefore set aside for the enjoyment of Europeans.” (Igoe 2004: 71) This idea is discussed thoroughly in the book Fortress Conse...
The roles of men and women are not the same in all cultures, especially for the Ibo and First
“How Musical is Man?” was published in 1974. This book was written by John Blacking, a musician turned social anthropologist. His goal in writing this ethnography, and several other papers during this same time period, was to compare the experience of music-making that takes place within different cultures and societies throughout the world. In this book, he discusses and describes the musicology of the Venda people in South Africa. Though he does go to Africa to research and learn about the Venda people and their music, he specifically states that his book is “not a scholarly study of human musicality” (ix), but rather it is a summary (written from his point of view), which is both expressive and entertaining, of several different issues and ideas that he has seemingly been contemplating for some time.
Within the Maasai culture there are several political decision makers. One decision maker is the father in a family unit. The father can decide where his children live within the kraal, which is an enclosed settlement. Another part of the decision making process in the Maasai culture are the elders of the clan. Another group that participates in the Maasai’s process of making decisions are the warriors. Warriors are the young men of a tribe; boys become warriors after they are circumcised. Thus decisions are made by elders, the head of the kraal, and by fathers in a tribe.
Contrary to the traditional model, the Africans of the Umuofia village are civil and humane. The Umofia village has communa...
Khapoya, Vincent B. The African Experience: An Introduction. 4th ed. Upper Saddle River, NJ: Prentice Hall, 1998. Print.
Music played a very important role in the lives of people is diaspora communities. It served as a reminder for the immigrants of their homeland, which allowed them to proudly express their national and cultural identities. Diaspora refers to an international network of communities linked together by the identification of a common ancestral homeland and culture. People in these communities are no longer living in their homelands, with no guarantee of a return either. (Bakan, 19). Music played a large role in African diaspora communities. This was first started by the slave trades many years ago when slave traders traveled to the coast of West Africa to capture Africans and brought them back to the United States to be slaves on plantations. Slaves were more prone to loose a sense of their own culture because every new aspect of their lives was forced upon them, therefore they were undoubtedly forced to abandon their n...
In Diane Johnson’s article, “Traditional Marriage in Africa: The Dowry”, Johnson explains that the concept of bride price in Sub-Saharan African societies is purposely for the control and objectification of women by men (Johnson). Johnson in her article informs us that before a bride price is set, there is a complex process of negotiations between the two families. These are headed by the uncles and sometimes the aunties of both families until there is a mutual agreement on the price the groom has to pay in order to marry the bride (Johnson). Johnson continues to argue that this process of negotiation and price setting can easily be seen as an act of selling and buying. In my opinion, this process of negotiation and price setting is a form of objectifying a woman as it clearly equates a bride/woman to a commodity or good found in a shop. Even though this act of offering a bride price to the family of one’s bride is embedded i...
As the Europeans started to invade Africa and split up the land, they paid no attention to the already existing natural boundaries. Over time, villages with different cultures had set these boundaries. The Europeans ignored these invisible borders as they invaded. This caused soci...
...econd African Writers Conference, Stockholm, 1986. Ed. Kirsten Holst Petersen. Upsala: Scandinavian Institute of African Studies, 1998. 173-202.
Music has played a role in society since the dawn of man. Said to be the beginning of communication in early civilization, music and dance have influenced how we think, act and treat members of our own society. Song and dance is used in rites of passage ceremonies such as births, weddings and funerals throughout the world. Jamaican and Yoruba cultures have made many contributions to our society. The uses of this music as a vehicle for political issues, values, and beliefs have been used by many musicians from different cultures. I intend to discuss the Contribution of these two contemporary cultures music and their effect on society.
In a postcolonial analysis of “Anowa”, we can see some evidence of Colonialism. Colonialism is a situation whereby a dominant imperium or center carries on a relationship of control and influence over its colonies (Key Terms in Post-Colonial Theory, n.d.). In this drama, Aidoo does not only tell a disobedient child’s story but she actually reveals a very important historical moment in Ghanaian history through the personal tragedy of Anowa and Kofi Ako. Anowa in this drama represents Africa. Her destruction represents Africa’s fall which was as a result of the actions of...